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I LIBRARY OF CONGRESS. I 

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| UNITED STATES OP AMERICA. | 

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/ 



MANUAL 



OF THE 



CATHOLIC RELIGION, 



OATECHISTS, TEACHERS 

AND 

SELF-INSTRUCTION. 



BY THE/ 

REV. FATHER F. X. WENINGER, D. D., 

MISSIONARY OF THE SOCIETY OF JESUS. 
THIRD EDITION. 

NEW YORK: 
D. & J. SADLIER & CO., 164 WILLIAM STREET. 

BOSTON :— JL28 FEDERAL STREET. 
MONTREAL I — COR. OF NOTRE DAME AND ST. FRANCIS XAVIER STS. 
1861. 




I have read and examined the " Manual of the Catholic Doctrine," by 
Rev. F. X. Wenninger, S. J., with a great deal of pleasure and delight. I 
know of no work more clear and explicit, or that better meets the exigen- 
cies of the times than this; hence, I would exceedingly like to see ic trans- 
lated into English, and freely circulated within the diocese. 

t JOHN HENRY LUERS, 

Bishop of Fort Wayne, 



Entered according to Act of Congress, in the year 1861, 

By D. & J. S ADLIER & CO., 

In the Clerk's Office of the District Court of the United States, for the 
Southern District of New York. 



THE AUTHOR'S PREFACE. 



In the following work, I offer to the Catholic public a book 
which contains in brief a complete exposition of the w T hole of 
the Christian doctrine, so that, whoever has mastered its 
contents, may be called, and truly is, a perfectly instructed 
Christian. But why do I write a new book for this purpose % 
Have we not already a multitude of good Catechisms and 
very solid catechetical works ? Doubtless we have. But 
doubtless, also, something remains to be done. I thought 
that a Manual as complete, brief, clear, and systematical as 
possible, adapted equally for teachers and for self-instruction, 
was a desideratum. 

I felt, especially in all the catechetical books with which I 
am acquainted, the absence of a regular system, that is, a 
system in which the development follows throughout the 
nature of the subject, and connects the several parts into one 
complete whole. I hope it will be difficult to detect in the 
present work a defect in this regard. I have also remarked 
in this kind of books, that proofs drawn from tradition are 
almost totally neglected, or at least, much less attended to 
than proofs taken from scripture. I have endeavored in the 
present Manual to place them on an equal footing. 

How far, in other respects, I have succeeded in giving to the 
book the perfection of completeness, united with brevity and 
clearness, others will judge. - 

For myself, it is encouraging to know that I place my 



4 



PREFACE. 



readers on a safe and well-tried road. For in preparing this 
Manual, I made use of a work entitled, " Summa Doctrinoe 
Christianae," written by me about thirteen years ago. I had 
the consolation of receiving a letter for it from his Holiness 
Pope Gregory XVL, in which the Holy Father deigned to 
express himself thus : " Purissimis fidei catholicse principiis 
juventutem erudire satagis." The Holy Father, therefore, 
is pleased to call the principles of religion set forth therein, 
the purest principles of Catholic faith, and I am confident, 
that in preparing this Manual, I have not deviated in the ] east 
from the principles of faith contained in the Latin edition. 

Instruction in religious matter is the great want of our 
time, particularly among the otherwise better educated classes 
of the laity. The present work is intended to supply this 
want, to enable every one who is willing to study, and is 
tit for self-instruction, to render an account of his faith on 
all occasions, and, in fine, to make people understand what 
influence faith is to exert on their conduct. 

As the book was printed in the absence of the author, 
some additions were overlooked, and consequently have been 
added at the end of the work. 

Should the Manual obtain a favorable reception from the 
public, especially the reverend clergy, it will be followed, 
God willing, by other instructive books which I have written 
in German for popular instruction, and which are intimately 
connected with the present work. 

May Mary, who is the seat of Divine wisdom, bestow her 
benign and maternal benediction upon this book and its 
readers ! 



CONTENTS. 



Page 

Introduction 9 

PART I. 

ON THE TV AY OF SALVATION. 
CHAPTER I. 

On Faith. 

Definition and Necessity of Faith 14 

Sources of Faith 16 

Holy Scripture 16 

Tradition 19 

The Apostles' Creed 24 

First Article of Faith. 

Of the Attributes of God , . 25 

Of the Trinity of God 31 

Of the Creation , 35 

Of the Angels 39 

Of Man in the State of Original Justice 42 

Of Man's Fall, and of Original Sin 44 

Of the Exemption of Mary from Original Sin 45 

Second Article of Faith. 

Jesus Christ the promised Redeemer as to His Mission 50 

Jesus Christ the Son of God as to His Person »67 

Third Article of Faith. 

Jesus Christ both God and Man as to His Nature 63 

Fourth Article of Faith. 

Jesus Christ the Redeemer of Man, by His Life, Passion and 

Death 68 

Fifth Article of Faith. 

Jesus Christ the Vanquisher of Hell, the Deliverer of the 

Just from Limbo, and the glorious Conqueror of Death.. 71 

Sixth Article of Faith. 

Jesus Christ the King of Glory ascending into Heaven 75 

Seventh article of Faith. 

Jesih. lirist the Judge of the Living and the Dead 77 

Eighth A - cle of Faith. 

The h y Ghost the Third Person of the Blessed Trinity 81 



6 CONTENTS. 
• 



Page 

Ninth Article of Faith. 

The Church of Christ : . . 85 

Marks of the Church. 

The Catholic Church the only true Church 87 

The Catholic Church the only Immutable and Infallible 

Church 101 

Government of the Church. 

The Ecclesiastical Hierarchy 102 

The Roman Pontiff the Head of the Catholic Church 103 

His Infallibility in Deciding on Matters of Faith 105 

His Supreme Jurisdiction in Governing the Church. . . . 106 

The Communion of the Members of the Church 109 

Purgatory 110 

The Veneration of Mary and of the Saints 113 

" " Holy Pictures and Relics 115 

The Catholic Church the only Sanntifying Church 122 

Tenth Article of Faith. 

The Remission of Sin to the Supernatural and Spiritual Life 

of the Soul 126 

Eleventh Article of Faith. 

The Resurrection of the Body to the Supernatural, Incorrup- 
tible Life of the Body 128 

Twelfth Article of Faith. 



Everlasting Life of the Blessed in Heaven as regards both 

soul and body 

The Eternal Pains of the Damned in Hell in regard to soul 



and body. . , 131 

CHAPTER II. 

Hope. 

Definition and Necessity of Hope 141 

Prayer the most sublime Act of Hope 142 

The Lord's Prayer \ 146 

Explanation of its Seven Petitions 148 

Invocation of Mary 163 

The Hail Mary 165 

Explanation of the Solutions and Petitions contained therein. 166 

CHAPTER III. 

Charity. 

Definition and Necessity of Charity 171 

The Two Principal Commandments of Charity 173 

The Ten Commandments 175 

The First Commandment 177 

4< Second " •. 181 

" Third " 186 

" Fourth " 188 



CONTENTS. 7 

Page 

The Fifth Commandment 199 

" Sixth " 202 

" Seventh " , 204 

" Eighth " 208 

" Ninth " 208 

" Tenth " 216 

The Commandments of the Church .217 

The First Commandment 218 

" Second " 221 

" Third " 224 

" Fourth " 227 

" Fifth " 230 



PART II. 

ON THE MEANS OF SALVATION. 
CHAPTER I. 

Gkace. 

Of Grace in general. 231 

Of Actual Grace 233 

Of Sanctifying Grace 238 

CHAPTER II. 

The Holt Sacraments. 

Of the Sacraments in general 243 

" Sacrament of Baptism 246 

" " Confirmation 255 

" ' " the Altar or the Holy Eucharist 259 

" Presence of Christ in the Blessed Sacrament 260 

Of Transubstantion , 261 

Of the Offering it up in the Holy Sacrifice in the Mass 263 

Of Communion 267 

Of Adoration. 275 

Of the Sacrament of Penance in general 276 

Of Contrition 278 

Of Confession 282 

Of Satisfaction 297 

Of Indulgences * 303 

Of Extreme Unction 307 

Of Holy Orders 310 

CHAPTER III. 

Of Matrimony. 

Of the Sacrament of Matrimony 816 

Of Celibacy 325 



CONTENTS. 



CHAPTER IV. 

The Sacraments. 

Of the Sacraments in general < 32*7 

Of Benedictions : 327 

Of Blessings 328 

Of Ceremonies 330 

Of the Solemn Usages of the Church 331 



PART III. 

ON THE CARE OF SALVATION. 

CHAPTER I. 

The Avoiding* of Evil. 

Of Sin in general 343 

Of tlie Seven Capital Sins 350 

" Sins of Participation , 365 

" " . against the Holy Ghost 367 

" " that cry to Heaven ... 8 370 

Atonement for Sin 372 

CHAPTER II. 

Good Works. 

Of Good "Works in general „ 373 

Of Virtue 376 

Of the Divine Virtues 376 

" Moral Virtues 377 

" Four Cardinal Virtues t 377 

" Seven Principal Virtues 381 

u Eight Beatitudes 581 

CHAPTER III. 

The State of Christian Perfction. 

Of the Seven Gifts of the Holy Ghost 389 

" Twelve Fruits of the Holy Ghost 392 

" Three Evangelical Counsels 392 

" practice of exciting Fervor 401 

ADDITIONS. 

The Jubilee, 405 

Of the Sacramentals 405 

The Ecclesiastical Year and its Festivals 406 

Missions 409 



MANUAL 



OP 

THE CATHOLIC KELIGION. 



INTRODUCTION 

Question. What is Christian doctrine'? 

Answer. Christian doctrine is a short, clear, and methodical 
summary of those truths of faith and morality which every 
Christian should know, in order to be able to live according 
to faith ; and to answer the questions proposed to him con- 
cerning it. 

Q. Who is called a Christian, and is so in the true sense 
of the word 1 

A. He who, after the reception of the sacrament of Bap- 
tism, believes in Jesus Christ and his doctrine, and professes 
the same in the true Church. 

Q. Whence is it that we are called Christians 1 

A. From Christ, the founder of the faith, and the author 
of our salvation. 

Q. To what does the name of Christian oblige us ? 

A. It obliges us to render thanks to God for the inestimable 
favor of being called to the true faith. 

It obliges us to know all that the law of Christ commands 
us to believe and to do. 

It obliges us, moreover, to- lead a life corresponding to this 
name ; for if any one should pride in the name of Christian, 
1* 



10 



MANUAL OF THE CATHOLIC RELIGION. 



and, nevertheless, live the life of a heathen, such a one would 
only bear that name for his greater responsibility and con- 
demnation. 

And finally, it obliges us to suffer every thing, and to be 
ready to lay down even our lives for Christ, and for the 
truth of our holy faith, just as Christ suffered and laid down 
his life for us. 

Q. By what sign, in particular, may we know a Christian ? 

A. By the sign of the holy cross, with which he is wont to 
sign himself, and the use of which dates by constant practice 
and tradition, from the time of the Apostles. 

Q. How do you make the sign of the cross % 

A. Whilst signing ourselves, with the right hand, with the 
sign of the cross, we say : In the name of the Father, and of 
the Son, and of the Holy Ghost. Amen. The signing with 
the sign of the cross is twofold ; namely : If we sign our- 
selves with the greater sign of the cross, we place* our left 
hand extended upon the breast, and touch, with the extremi- 
ties of the fingers of our right, likewise extended, first our 
forehead, saying : In the name of the Father ; then with the 
same hand the middle of the breast, saying : and of the 
Son ; and finally, we pass the hand in*a right line from our 
left shoulder to the right, saying : and of me Holy Ghost ; 
and joining our hands, and inclining the head, we say : Amen. 
When we make the lesser sign of the cross, we also place the 
left hand upon the breast, as said above, but with the thumb 
of the right hand we make a small sign of the (>J<) cross 
upon our forehead, saying : In the name of the Father ; next, 
in the same manner, a (>J<) cross upon our mouth, saying : 
and of the Son ; and finally, a (>J<) cross on the middle of 
our breast, saying : and of the Holy Ghost ; and conclude by 
joining our hands and saying : Amen. 

Q. Why is it that we thus make the sign of the cross ? 

A. Signing our forehead, we say : In the name of the 
Father, because the Father is the first person of the most 
Holy Trinity. We sign our mouth, while calling upon the 
Son ; because he is the eternal Word of the Father. Finally, 
we sign our breast, while calling upon the Holy Ghost, be- 
cause he is the eternal Love of the Father and the Son, whose 
salutary unction is poured forth into our hearts by means of 
sanctifying grace. The signing ourselves with the sign of the 
cross also reminds us, to offer up all our thoughts, words, 

# 



INTRODUCTION. 



11 



actions, and desires, for the honor and glory of the most 
Holy Trinity. But signing ourselves with the greater or so 
called " Latin" sign of the cross, we pronounce the words : 
and of the Son, and of the Holy Ghost, whilst signing our- 
selves over the breast ; because the Son, coming down from 
heaven, became man in the womb of the ever blessed Virgin 
Mary, through the co operation of the Holy Ghost. We 
pass the hand across the breast, from the left side to the right, 
because the left signifies the state of sin — the right, that of 
grace. But Christ brought us from the state of sin to that 
of grace by means of his redemption on the cross. 

Q. Has the signing with the sign of the cross any other 
significations ? 

A. Yes ; for we say, In the " name" and not " in the 
names" in order to express, by means of the singular num- 
ber, the unity of God : and the expression " In the name" is 
significant of the divine power and majesty, which, in all the 
three divine persons, is one and the same. Whereas the 
words : of the Fatherland of the Son,and of the Holy Ghost, 
mark the distinction of the three divine persons in the one 
and undivided Trinity. 

Moreover, because the signing itself is made in the form 
of a cross, we are put in mind of the Passion, and, conse- 
quently, of the Incarnation of the Son of God. And the 
making of the sign of the cross, from the left to the right, 
reminds us, as already stated above, that by the Passion of 
our Lord, we were restored to life again, from the death of 
sin, and are now called upon to abandon perishable goods for 
the possession of goods eternal. 

Q. Why do we sign ourselves with the sign of the cross % 

A. In the first place, to make an open profession of our 
being Christians, and, indeed, soldiers of ^Christ, who is our 
chief and leader, and whose victorious banner is the sign of 
the cross. 

2d. We sign ourselves with this sign, in order to call, by 
means of it, for divine assistance. For the signing with the 
holy sign of the cross is a short, but at the same time, a 
powerful invocation of the most Holy Trinity, through the 
merits of the precious passion of Christ ; on which account 
pious Christians are wont to arm themselves with this holy 
sign on all occasions, as in rising from bed, in leaving the 
house, in sitting down at table, and particularly in any affair 



12 



MANUAL 8f THE CATHOLIC RELIGION. 



of importance ; and this is the very same practice, to which 
already in the earliest times of Christianity, St. Cyril (first 
catechist, afterwards archbishop of Jerusalem,) invited the 
faithful ; for he says in his thirteenth catechesis : " Let no 
one be ashamed of professing Christ crucified, but let him, 
full of confidence, make with his fingers the sign of the cross 
upon his forehead, and let the sign of the cross be made 
before every thing we do, as : when food or drink is taken, 
going out or coming in, lying down and rising, taking a walk 
or sitting still i, use the sign of the cross often, and with 
confidence to obtain God's blessing for all your actions. 

Finally, make use of the sign of the cross as a weapon 
against all temptations of the evil spirit ; since, through the 
cross. Christ has vanquished hell, and accomplished his victory. 
For, " when the evil spirits," says the same St. Cyril, in his 
fourth catechesis, perceive this sign of the Supreme King, 
they are terrified, and take to flight!" By this holy sign, 
therefore, man may be freed from many dangers of body and 
soul, if he use it with faith and confidence in the mercy of 
God manifested thereby, and in the merits of Christ who 
died upon it. 

Practice — Rejoice, in thy vocation to the kingdom of God, 
and honor the holy sign of the cross, that triumphant banner 
of faith, hope, and holy love, which waves from Sion of the 
holy Church. Excite, too, in thy breast the greatest desire, 
not only to show thyself every where by the use of this 
sign, as a Christian, but also as one who is perfectly versed in 
the science of salvation, that, living a true follower of Jesus 
Christ crucified, thou mayest be saved through Him. 

Q. Into how many principal parts may the Christian doc- 
trine be divided ] 

A. Into three general parts. For in matters of religion 
a three-fold question is chiefly to be answered ; and only the 
Christian doctrine answers it satisfactorily. The first ques- 
tion is : Which is the way that, leads us to eternal life and 
happiness, our last end ] 

2d. Which are the necessary means, and 

3d. In what manner, and with what perfection are we to 
proceed for reaching this end ? 

Hence the whole of the Christian doctrine divides itselJ 
naturally into three principal parts. The first part defines 
and expounds the way of salvation, and treats of.Christian 



INTRODUCTION. 



13 



wisdom and justice in general, declaring what and how we are 
to believe, to hope, and to love, in order to work out our sal- 
vation. This part contains, therefore, three chapters, namely : 
that on Faith, on Hope, and on Christian Charity. 

The second part treats of the means of salvation, by the 
right use of which, we truly walk in the path of faith, hope, 
and charity, and consequently work out our eternal salvation. 
This second part is also subdivided into three chapters ; the 
first, treating of Grace; the second, of the divinely instituted 
means of Grace, or of the holy Sacraments ; and the third, » 
of the Sacramentals ; i. e., different practices instituted by 
the church for the sanctification of the faithful. 

The third part treats of the care and solicitude we ought to 
have concerning our eternal salvation, proposing the manner 
in which we may- be guided in the practice and acquisition of 
Christian wisdom and justice, and thus arrive at the height of 
Christian perfection. The third part is likewise subdivided 
into three chapters, the first of which lays before us the man- 
ner of avoiding evil, the second that of doing good, and the 
third the virtues of Christian perfection. 

In conclusion, we are reminded of those things which should 
be especially considered, in order that we may carry on the 
work of salvation with vigilance, and under the guidance of 
Christian zeal and prudence. 

These are the principal parts and divisions of the Christian 
doctrine which every well-instructed Christian ought to know, 
in order to show himself worthy of his name, and to be able 
to give an account of his faith and his practice. 

We have chosen to take and to lay down this plan of the 
Christian doctrine, rather than any other, because it seemed 
to us to correspond best with man's destiny, and the relation 
regarding his end. For we are, as the Apostle so earnestly 
reminds us, and as the whole order of divine providence in 
the work of our salvation clearly evinces, we are, I say, essen- 
tially travellers and pilgrims on the road to our country, to 
our home, which is heaven. Now, since the order, by which 
salvation is obtained, points out the way of eternal happiness, 
and he who journeys in it can only be interested in the three 
questions mentioned above, to wit : Which is the true way 
to salvation? Which are the means necessary for obtaining it? 
and, With what care are they to be employed ? it is plain that 
the whole Christian doctrine of salvation follows naturally 
and readily this division. 



14 



MANUAL OF THE CATHOLIC RELIGION. 



FIRST PART. 

THE WAY OF SALVATION. 

CHAPTER I. 

ON FAITH. 

Q. What is Christian faith 1 

A. Christian faith is a gift of God, and a supernatural 
light, by which man, enlightened, professes and firmly believes, 
all that God has revealed, be it written or not, because God 
teaches us so by his Church. 

Faith does not rest on the experience of the senses, nor on 
human power and intelligence, but on the authority of God 
revealing himself; because the eternal truth, which is God, 
can neither deceive, nor be deceived. And hence it is the 
property of faith, to subject the understanding, in obedience 
to Christ, to the teaching of the Church, not admitting even 
a shadow of doubt. 

Q. Is faith necessary for salvation ? 

A. Yes ; for St. Paul says : " Without faith it is impos- 
sible to please God." Heb. xi. 6. The foundation of our 
salvation is faith, without which we can neither know, nor 
invoke and serve God as we ought. " If you will not believe, 
you shall not continue." Isaiah vii. 9. 

" For he that cometh to God, must believe," says St. Paul, 
xi. 6. "He that believeth not, shall be condemned," and 
" is already judged." Mark xvi. 1G ; John iii. 18. 

Q. But does man know nothing at all about God and the 
affair of his salvation, without faith ? 

A, He knows indeed something, but by no means all, and 



ON FAITH. 



15 



that which, by the light of reason and the voice of conscience, 
he does know about God and his holy will, for doing good 
and avoiding evil, and which is called natural religion, even 
this he does not know sufficiently well, as to be by himself 
capable of doing always what is right, particularly in strong 
temptations. For by the mere light of reason he cannot dis- 
cover the source, whence, the perversions of our inclinations 
and passions, the wickedness of the world, the corruption of 
human nature, derived their origin. Of himself, man is 
likewise unable to find means of reconciliation after failing 
into sin ; and he knows nothing of his condition after death, 
in the world eternal. All these questions,- our holy faith can 
alone answer with certainty. The best proof of this is the 
nations of the world, that lived before Christ, and walked in 
the night of heathenism during a period of four thousand 
years. Even the wisest of their philosophers could not resolve 
those vital questions, either for themselves, or for the people. 
Another proof we have even at the present day, in the na- 
tions that have ribt as yet opened their eyes to the light of 
the Gospel. The same darkness of heathenism is yet brood- 
ing over them, over the learned as well as the unlearned, 
They are abiding not only in ignorance, but in the mists of 
their own inventions — for, deciding on matters of religion 
without faith, will necessarily produce a mixture of the most 
absurd assertions and fables. Another proof of this is finally 
furnished by those learned men, who, despising the blessed 
inheritance of faith, reject the truths of revelation ; and, as 
soon as they*have done so, fall back into the night of igno- 
rance, as regards those essential questions which relate to 
salvation. 

Q. Is faith alone sufficient for salvation 1 

A. By no means ; in order to enter eternal life, it is neces- 
sary, besides, that we keep the Commandments of God and 
those of the Church, or, in other words, we must also do 
good works and diligently practise all those virtues, which, 
by the duties of religion and those of our state of life, we are 
bound to fulfill. For it is this which faith teaches and 
obliges us to do. 

* " If thou wilt enter into life," says our Lord, " keep the 
Commandments." Matt xix. 17. And again : " Not every 
one that saith to me, Lord, "Lord, shall enter into the king- 
dom of heaven, but he that doeth the will of my Father who 



16 



MANUAL OF THE CATHOLIC RELIGION. 



is in heaven, he shall enter into the kingdom of heaven." 
Matt ii. 7-21. And, speaking of the last day, Jesus Christ 
says expressly : " Then will he render to every man accord- 
ing to his works." Matt xvi. 27. St. James, in his epistle, 
lays down the same doctrine : " Even so," says he, " faith, 
if it have not works, is dead in itself ; for, as the body with- 
out the spirit is dead, so also faith without good works." 
James ii. 17-26. 

Q. What, then, must the qualities of faith be, in order that 
we may be saved by it % 

A. It must be a living faith, namely, practical and produc- 
tive of good works. It must be a full faith, or our faith must 
also be entire — that is to say, we must believe all that God 
proposes to us by the Church ; for this the authority of God 
demands of us — that authority which, with regard to every 
article of faith revealed to us, is always the self-same supreme, 
divine authority. 

Q. How many sources are there from, which we derive 
our knowledge in matters of faith ? 

A. In general, there are two sources, namely : The Holy 
Scripture and Tradition. 

Q. "What do you understand by Holy Scripture 1 

A. By Holy Scripture, I understand all those books or 
sacred writings, the contents of which have been written under 
the inspiration of the Holy Ghost, from the beginning, through 
Moses and the Prophets, down to the times of the Apostles, 
and which have been acknowledged and accepted as such by 
the Church. 

Q. How many books of this kind are there ? 
A. Seventy-three. 

Q. How are they divided ? 

A. They are divided into the Old and New Testaments. 
Q. Which books belong to the Old, and which to the New 
Testaments % 

A, To the Old Testament belong those which were written 
by Moses, David, Solomon and the Prophets, and by other 
holy men, under divine inspiration, before the coming of Christ, 

Q. How many of them are there, and how are they divided ? 

A. The Old Testament is made up of forty-six books, 
and they are divided into historical, prophetic, and moral or 
instructive books. 



ON FAITH. 



17 



Q. Which are the historical books of the Old Testament 1 
A. The historical books are : 
The Book of Genesis, or the Creation, 
" " Exodus, or the departure from Egypt. 
" " Leviticus, 
" " Numbers, 

" " Deuteronomy, or the Book of Laws. 
" " Josue, 
" " Judges, 
" " Ruth, 
The 1st book of Kings alias I. of Samuel. 
2d " Kings. 
3d " Kings. 
4th " Kings. 

1st " Paralipomenon, alias I. of Chronicles. 
2d " Paralipomenon. 
1st " Esdras. 
2d " Esdras, alias Nehemias. 
book of Tobias. 
" Judith. 
" Esther. 
" Job. 
1st " Machabees. 
2d " Machabees. 
Of these historical books, those from Genesis to the first 
book of Esdras, contains the history of the world, and that 
of the people of God, till the Babylonian captivity. 

The books of Esdras, and those of the Machabees, contain 
the history of _Jhe people of God after the Babylonian cap- 
tivity. 

The books of Job, Ruth, Tobias, Judith, and Esther, 
contain each the history of an individual, written by a special 
disposition of divine providence, under the inspiration of the 
Holy Ghost, because all the events relating to those* persons 
are calculated to excite, to strengthen, and to animate our 
confidence in the providence of God that confidence stood, 
especially in the Old Testament, in need of a particular sup- 
port, because all hope of salvation rested on the Redeemer 
that was to come. 

Q. Which are the prophetical books ? 

A. They are the following": 

Isaias, 



18 



MANUAL OF THE CATHOLIC RELIGION. 



Jeremiah, together with The Lamentation, and the book 
of Baruch. 
Ezechiel, 
Daniel. 

These four, because their prophecies are more extensive, 
are styled the four greater Prophets. 

Next follow the books of the twelve minor or lesser 
Prophets, who are so called, because their prophecies are not 
so extensive as those of the first. They are Osee, Joel, 
Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, 
Aggeus, Zacharias, and Malachias. 

Q. Which are the books of moral instruction ? 
A. The books of moral instruction are these : 
The book of the Psalms of David. 

" " Proverbs of Solomon. 

# " " Ecclesiastes. 

" " Canticle of Canticles. 

" Wisdom. 
" a Ecclesiasticus. 

Q. What books constitute the sacred writings of the New 
Testament, and how are they divided % 

A. The New Testament is made up of twenty-seven books : 
their order is as follows : 

1. The four Gospels, bearing respectively the names of 
St. Matthew, St. Mark, St. Luke, and St. John. 

2. The Acts of the Apostles, written by St. Luke. 

3. The Epistles of St. Paul, which are fourteen in number, 
namely : 

The Epistle to the Eomans. 



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1st 


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Corinthians. 


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2d 


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Corinthians. 


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Galatians. 


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Ephesians. 


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Philippians. 


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Colossians. 


cc 


1st 


cc 


cc 


Thessalonians. 


« 


2d 


cc 


cc 


Thessalonians. 


cc 


1st 


cc 


cc 


Timothy. 


a 


2d 


cc 


cc 


Timothy. 


a 




cc 


cc 


Titus. 


a 




cc 


cc 


Philemon. 


a 




(C 


cc 


Hebrews. 



ON FAITH. 



19 



4. The remaining canonical Epistles of the Apostles, 
namely : — 



The Epistle of St. James. 


" 1st " 


St. Peter. 


" 2d " 


St. Peter. 


" 1st " 


St. John. 


" 2d " 


St. John. 


" 3d " 


St. John. • 




the Apostle St. Jude. 



5. The Apocalypse, or Revelations of St. John. 

Q. Who has guaranteed all those books of the Old and 
New Testament as divinely inspired ? % 

A. The Church, from the earliest times of Christianity, as 
the Holy Council of Trent has declared; which Council, in its 
Fourth Session, pronounces the sentence of excommunication 
on those who refuse to accept as divine and canonical those 
"books, with all their parts, just as the Catholic Church re- 
ceives them, and as they are contained in the Latin edition 
of the Vulgate. 

Q. Where, then, do we find the Holy Scriptures ? 

A. In the Catholic Church, which, after receiving them 
directly from the Apostles, has, by the assistance of the Holy 
Ghost, preserved them inviolate. All the sects which sprung 
up afterwards took the Bible with them from the Catholic 
Church. Suppose the Church not to be true, whence would 
they know that they themselves had the true Bible ? 

Q. Are the Holy Scriptures the only source and rule of 
faith? 

A. By no means ; for first : they do not contain all that 
God has revealed, as they themselves bear witness, by refer- 
ring to oral tradition. 

In the Epistle to the Thessalonians, St. Paul writes thus : 
" Stand firm ; and hold the traditions which you have learned, 
whether by word or by our Epistle." 1 Thess. ii. 14. And for 
this reason he praised the Corinthians in these words : " Now 
I praise you, brethren, that in all things you are mindful of 
me, and keep my ordinances as I delivered them to you." 1 
Cor, xi. 2. 

Moreover, he exhorts the Thessalonians "to withdraw 
themselves from every brother, walking disorderly, and not 
according to the tradition which they had received from the 
Apostles." 1 Tkess. iii. 6. 



20 



MANUAL OF THE CATHOLIC RELIGION. 



In the same manner does St. John make mention of the 
tradition of the Apostles, and gives us to understand that 
more is contained in it than in the Holy Scriptures. For in 
one of his Epistles, he writes thus : " Having more things to 
write to you, I would not by paper and ink, for I hope that I 
shall be with you, and speak face to face." 2 John, 12. In 
his third Epistle, he repeats the very same; 3 John, 13. 
And he concludes his Gospel with these memorable words : 
" But there are also many other things which Jesus did ; which, 
if they were written every one, the world itself, I think, would 
not be able to contain the books that should be written." St. 
John, xxi. 2& From this it is plain that all that the Apos- 
tles delivered to the Church is not contained in the Holy 
Scriptures. 

Christ, our Lord, himself wrote nothing at all. And many 
of the Apostles likewise did not write ; whereas, all of them 
preached to the nations, as St. Paul assures us : " Verily," 
says he, " their sound went over all the earth, and their words 
unto the ends of the whole world." Mom, x. 18. Their 
spoken word the Church received, and keeps with infinite 
respect, teaching her ministers, to whom she has intrusted 
the office of promulgating the divine word' ; and to teachers 
sent by the Church is applicable now, and to the end of time, 
the command of our Lord Jesus Christ : " He that heareth 
you, heareth me ; and he that despiseth you, despiseth me." 
Lake x. 16. " By this," writes St. John, " w r e know the Spirit 
of truth, and the spirit of error." 1 John, iv. 6. That is, 
by this submission to the lawful ministry of the Church, we 
may know the believer and the unbeliever, and discern be- 
tween them. 

Secondly. The Holy Scripture is not written sufficiently 
plain for all to understand it. Every one that reads the 
Scripture must be aware of this, and the Holy Scripture it- 
self testifies it. When the Apostle Philip, approaching the 
chariot in which the courtier of the queen of Candace was sitting, 
in the act of reading the prophet Isaias asked whether he 
understood w r hat he was reading, the courtier answered thus : 
"How can I, unless some one show mef Acts, viii. 31. 
Now, if a man of such high standing as he, who lived eighteen 
centuries ago, and was, moreover, an inhabitant of the East, 
did n ot understand the Scriptures of the Old Testament, how 
is it possible that, at the present day, every man should be 



ON FAITH. 



21 



able to understand it? And the Apostle St. Peter, himself, 
says of the Epistles of St. Paul, that in them "there are 
some things hard to be understood, which the unlearned and 
unstable wrest, as also the other Scriptures, to their own 
perdition." 2 Pet. iii. 16. "Whence else spring all heresies, 
than because the Holy Scripture, in itself good, is badly 
understood." Thus St. Augustine. 

Thirdly. The Holy Scripture is written in a language which 
is not now spoken, and he w T ho does not know this language 
is not competent to judge whether a translation is correct. 

Fourthly. In point of controversy, the Holy Scripture 
cannot interpret itself, since it is but a book, the meaning of 
which any one may wrest as he pleases. For, of what use 
would it be to place a book of laws in the judgment-hall, and 
say : Let every one who has a lawsuit, decide his case from 
the law-book. Certainly there would be no end to litigation, 
and every one might contend that the right was on his side. 
St. Jerome has already said : " There has never been a heretic 
who did not quilt a pillow for his errors from the text of Holy 
Scripture." 

Fifthly. The Holy Scriptures were not known or circu- 
lated before the fourth century. 

Sixthly. The Holy Scripture was an exceedingly rare book 
till the invention of printing in the fifteenth century, and cost 
such a price, that i f was only the rich who were able to pro- 
cure it. And yet the Gospel was, according to Christ, to be 
preached, in a special manner, to the poor. 

Seventhly. The greater part of mankind were unable to 
read then, as they are even now. What benefit, therefore, 
could those people derive from the Bible alone 1 

Q. Is it right, then, that any one may choose for himself 
from Scripture alone, whatsoever he wishes to believe, and 
interpret the same as he pleases ? 

A. No, every one is bound to submit to the interpretation 
of the Church, to whom God entrusted the Holy Scriptures — 
that Church which is " the pillar and the ground of truth." 
1 Tim. iii. 15. " Our mother, the holy Catholic Church, 
preserves, and always will preserve, the truth in its purity ; 
for she is governed and taught by God, and she is the only 
teacher of salvation." Thus St. Cyprian to the bishops as- 
sembled at Carthage. 

Q. Is every one allowed to read the Scriptures at the pre- 
sent day ] 



12 



MANUAL OF THE CATHOLIC RELIGION. 



A. The Church wishes that the Christian people should 
read the Holy Scripture, for their instruction and edification ; 
but in order that they may understand what they read, she ^ 
wills that the people should read the Scripture with explana- 
tions authorized by herself, in order that they may really 
read it with profit, and not run the risk of receiving harm 
from reading inconsiderately what they do not understand, 
and may misinterpret to their own destruction. 

Q. How do we come to know that portion of God's reve- 
lation, which is not contained or found recorded in Holy 
Scripture ? 

A. By means of oral transmission or tradition. 
Q. What is the opinion of the holy Fathers, concerning 
tradition % 

A. Irenseus, one of the earliest Fathers of the Church, 
writes thus in his book against the Heretics : " All those 
who wish to see the truth, see in every Church the Tradition of 
the Apostles which is spread throughout the whole world ; 
for it has come down to us, through the uninterrupted suc- 
cession of the bishops ordained by the Apostles."' And 
again : " Those bishops and priests are the guardians of our 
faith, and the interpreters of the Sacred Writings to us, with- 
out any danger of error." It was through the succession of 
the bishops, to whom the Apostles gave in charge the Churches 
established in every place that the true and genuine interpre- 
tation of Holy Writ was propagated without addition or 
diminution, and so delivered to us. And thus the reading of 
the Scripture is now safe and secure, and its text free from 
distortion. 

Tertullian writes in the same manner in his book, entitled, 
" De Prescription e." He says : " Jesus Christ sent his 
Apostles to preach ; no other preachers than those whom 
Christ invested and commissioned to preach, are to be re- 
ceived, for what he revealed is sufficient. But that which 
those preached, and which Christ revealed, needs, in my 
opinion, no other proof than that of the very Churches which 
the Apostles established, partly by the living word, partly 
by subsequent Epistles." And again : "We do believe what 
those apostolic Churches believe ; for we are in communion 
with them, and this our doctrine is true." 

Origen, in his first book, styled : " Periarehon," writes 
thus : " We must not believe heretics, because they quote the 



ON FAITH, 



23 



Holy Scriptures; nor are we allowed to swerve from the 
ecclesiastical tradition, or to believe it otherwise than the 
Church of God delivered it to us through the succession." 

St. Basil, in his book of the Holy Ghost, chap. ii. 27, 
writes : " We have some articles of faith from the Holy 
Scripture, others we received by the Tradition of the Apostles 
. . . which the Apostles preached, the Fathers believed and 
the martyrs confirmed with their blood." 

In support of our article of faith, regarding the unwritten 
doctrine of the Cathplic Church, St. John Chrysostom ex- 
presses himself briefly and forcibly thus : " It is the Tradi- 
tion — do not ask, therefore, any further." Horn. iv. on 2 JSpist. 
to the Thess. 

Justly, then, did the first General Council of Nice already 
declare : " The ecclesiastical Traditions are to be kept unan- 
imously and inviolably, whether they be written or not." 
And all the Councils and Fathers of our holy Church give the 
same unanimous decision in this regard ; and this truth, as 
shown by the above cited definition of the Council of Trent, 
is an article of faith. 

Q. "Where are the Traditions of the Church to be found ? 

A. In the living ministry of the Church, in the writings of 
the holy Fathers and in the approved ecclesiastical writers of 
the first centuries of Christianity. The best known are the 
following : St. Hermas, St. Clement of Eome, St. Ignatius 
the Martyr, St. Polycarp, St. Justin the Martyr, Athena- 
goras, St. Irenaeus, St. Cyprian, Tertullian, St. Athanasius, 
St. Hilary, St. Basil, St. Ephrem, St. Cyril of Jerusalem, 
St. Gregory Nazifhzen, St. Ambrose, St. John Chrysostom, 
St. Jerome, St. Augustine and a host of others down to the 
time of St. Bernard, St, Thomas Aquinas and St. Bonaventure. 

Of all these, St. Augustine, St. Ambrose, St. Jerome and 
St. Gregory the Great, are called, by way of distinction, the 
four Doctors of the Church. 

Q. But might not the holy Fathers err ? 

A. Individually they might, but if all of them agree, they 
could not; for then they stand forth as witnesses of the 
universal doctrine of the holy Church, which is infallible, and 
hence it is that no man is allowed to interpret the Holy 
Scripture in opposition to the unanimous doctrine of the holy 
Fathers, as the Council of Trent, in the decree of the Fourth 
Session, expressly teaches and decrees. 



24 



MANUAL OF THE CATHOLIC RELIGION. 



Q. Is there a short summary of the chief things that we 
are bound to believe ? 

A. Certainly there is, viz. : the Apostles' Creed, of which 
the Church has made use ever since the time of the Apostles ; 
because it contains, in brief, all the most necessary truths of 
the Christian doctrine. 

Q. What is the Apostles' Creed ? 

A. 1. I believe in God, the Father Almighty, Creator of 
heaven and earth. 

2. And in Jesus Christ, his only Son,, our Lord ; 

3. Who was conceived by the Holy Ghost, born of the 
Virgin Mary ; 

4. Suffered under Pontius Pilate, was crucified, dead and 
buried ; 

5. He descended into hell ; the third day He rose again 
from the dead ; 

6. He ascended into heaven ; sitteth at the right hand of 
God the Father Almighty ; 

7. From thence He shall come to judge the living and 
the dead. 

8. I believe in the Holy Ghost ; 

9. The Holy Catholic Church ; the Communion of Saints ; 

10. The forgiveness of sins ; 

11. The Resurrection of the body ; 

12. And live everlasting. Amen. 

Q. For what is the Apostles' Creed intended % 
A. To place before our eyes a short summary of all those 
facts which give us a knowledge of God and His works, and 
which we must necessarily know, in order to lead a truly 
Christian life, and thereby work out our salvation. But to 
effect this, it is necessary to know the most Holy Trinity, and 
confess our belief in it ; and the division of the Apostles' 
Creed into its three principal parts correspond wonderfully 
well with this knowledge of the most Holy, undivided 
Trinity : the first part acknowledging the Creation ; the 
second, the Redemption ; the third, the Sanctification of man 
through the operations of the Three Persons of the one and 
undivided Trinity. The whole is concluded by professing our 
belief in that life everlasting, which we shall commence to 
live, when we shall see the Triune God in His glory, face to 
face, as He is. 1 John, iii. 2. 

Practice. — Thank our Lord, from the depths of your heart, 



GN FAITH. 



25 



for the gift of faith, and endeavor to animate it within you, 
in order that you may live the life of faith. Think, thereby, 
of St. Peter, the martyr, who gave his life for the faith, and 
who, in the hour of combat, whilst reciting the Creed, fell 
bleeding to the ground, and wrote thereon at the moment of 
his death, with his own blood, the words : " I Believe." 

t 

The First Article of Faith. 

Q. Why do we say in this article : " I believe ?" 

A. Because to believe is the first, act of the Christian life, 
and the foundation of our salvation ; hence when the courtier 
of the queen of Candace desired to be baptized, St. Philip 
answered him first of all : " If thou believest . . . thou 
mayest." And the eunuch said: "I believe," and he was 
immediately baptized by Philip. Acts, viii. 37-38. 

Q. What is it to believe ? 

A. To believe is to assent firmly, with heart and mind, to 
all that God has revealed, as soon as the holy Catholic Church 
proposes it to us as an article of faith. The reason of this 
belief is : Because God, who is the truth, has given the 
Church to us as a mother and instructor. 

Q. What is God ? 

A. God is the self-existing, eternal, infinitely perfect being, 
who gave existence to all other things. " Yet to us there is 
but one God, the Father, of whom are all things." St, Paul, 
1 Cor. iii. 8-6. 

Q. How do we obtain a clearer and more distinct knowl- 
edge of God % 

A. By considering the infinite perfections or attributes of 
the divine nature in three persons. 
Q. Which are the attributes of God ? 
A. They are the following : 

God is eternal. That is to say : God had never any be- 
ginning, but always was, is, and ever shall be. In the divine 
nature there is no succession of time. God is ! ! Admirably 
does St, Augustine express himself on this subject : " God is, 
as He was, and thus He shall be for ever ; or rather, there is 
no past or future in Him, the undivided eternal being." " Be- 
fore the mountains were made, or the earth and the world 
3 



26 



MANUAL OF THE CATHOLIC RELIGION. 



were formed ; from etei uity and to eternity thou art God." 
Psalm, lxxxix. 2. 

God is immense and omnipresent. That is to say : Even 
as God has no limits as to time, and is infinite, neither is He 
confined within the bounds of space. God is, and is on that 
account, everywhere present with his essence and His power. 

" Do not I fill heaven and earth, saith the Lord." Jere- 
miah, xxiii. 24. " Whither shall I go from Thy spirit ? 
or whither shall I flee from Thy face? If I ascend into 
heaven, Thou art there: If I descend into hell, Thou art 
present." Psalm, cxxxviii. 7-8. 

God is a pare spirit. That is to say : God is a "being abso- 
lutely indivisible, having an infinitely perfect understanding 
and will, but no body and no parts. " God is a spirit," Gays 
Jesus Christ himself. John, iv. 24. 

God is omniscient. That is to say : He knows all things, 
the past, the present, and the future. He knows the most 
secret things. He knows every thought and every desire of 
our heart. He knows even all things that are merely pos- 
sible, and all the conditions under which they are, or are not 
possible. God knows every thing. " Neither is there any 
creature invisible in His sight ; but all things are naked and 
and open to His eyes." Thus St. Paul, Hebrews, iv. 13. 
" The Lord searcheth all hearts, and understandeth all the 
thoughts of minds." 1 Paralip. xxviii. 9. 

God is Almighty. That is to say: He can do all things, 
by the mere power of His will, without instruments, without 
labor, without loss of time ; the very moment He wills any- 
thing, it is. " Whatsoever the Lord pleased Lie hath done, 
in heaven, in earth, in the sea, and in all the deeps." Psalm y 
cxxxiv. 6. " He spoke, and they were made ; He commanded, 
and they were created." Psalm, cxlviii. 5. " I am the 
Almighty God." Genesis, xvii. 1. 

God is all-wise. That is to say : He wills only what is 
best, and to that end, He always chooses the best means. 
" How great are Thy works, O Lord ! Thou hast made all 
things in wisdom." Psalm, ciii. 24. " O the depth of the 
riches, of the wisdom, and of the knowledge of God." 
Romans, ii. 33. 

God is infinitely holy. That is to say : God is himself the 
law of all good ; so that, whatever accords with His will, is 
good and holy, and whatever does not accord is bad, He is 



ON FAITH. 



the essential holiness ; and for that reason, He abhors the 
least evil, and is pleased with the least good, in any of His 
creatures. 

" I am the Lord your God : be holy, because I am holy." 
Leviticus, ii. 44. " Holy, holy, holy, Lord God of hosts ; all 
the earth is full of his glory." Isaias, vi. 3. 

God is infinitely good. That is to say : He is the essential 
as He is the infinite and the supreme good. He is not only 
infinitely perfect himself, but He wills also of himself nothing 
but what is good for His creatures. All good comes to them 
only from Him. " None is good but God alone." St. Luke, 
xviii. 19. " Great is the Lord, and greatly to be praised : and 
of His greatness there is no end." Psalm, cxliv. 3. "Every 
best gift, and every perfect gift, is from above, coming down 
from the Father of lights." James, i. 17. 

God is infinitely true arid faithful: God is truth itself ; 
i. e., in God there can be no falsehood ; in him there can be 
no deceit or no delusion, but whatever He says is true, and 
whatever He promises he fulfils. 

"God is not as a man that He should lie, nor as the son of 
man that He should be changed. Hath He said, then, and will 
He not do? Hath He spoken and will He not fulfiH " 

God is infinitely merciful. That is to say : He pardons 
the sinner all the guilt contracted by sin, if he be willing, 
by the aid of divine grace, to quit his evil ways, to do pen- 
ance, and atone for his sins. 

" O the Lord, the Lord God, merciful and gracious, patient 
and of much compassion, and true." Exod. xxxiv. 6. 

" And His mercy is from generation to generation, to them 
that fear Him." Luke, i. 50. " As I live, saith the Lord God, 
I desire not the death of the wicked, but that the wicked re- 
turn from his way, and live. Turn ye, turn ye from your 
evil ways." Ezech. xxxiii. 11. 

God is infinitely just. That is to say : He rewards and 
punishes every one according to his merits without regard to 
persons. 

" Who, without respect of persons, judgeth according to 
every one's works." 1 Peter, i. 17. " His justice continueth 
for ever and ever." Psalm, ex. 3. 

God is infinitely free. That is to say : All that God does, 
He does not by necessity or by chance, but according to the 
counsel of His most perfect will. . 



28 



MANUAL OF THE CATHOLIC RELIGION. 



" Whatsoever the Lord pleaseth He hath done." Psalm, 
xxxiv. 6. " Who worketh all things according to the counsel 
of His will." Ephes. i. 11. 

God is life and supreme happiness. That is to say : God 
possesses with the most perfect consciousness the essence of 
His infinite perfections ; He is also the source of the life and 
the happiness of His creatures. " As the Father hath life in 
himself, so He hath given to the Son also to have life in him- 
self." John, v. 26. Thus Christ himself, " Who giveth to 
all life, and breath, and all things." Acts, xvii. 25. 

God is infinite Majesty. That is, by saying, God is infinite 
Majesty, we mean to express the most glorious state of His 
nature, emanating directly from the infinite perfections of the 
Deity. This majesty of God is called by the theologians the 
internal glory of God. But from this must be distinguished 
the external glory, by which we understand the majesty of 
God, as it shines forth in the creatures of the universe 
which are created by Him, and which He rules and preserves 
by His Fatherly care and providence; on account of this 
greatness God is to be acknowledged, adored, praised, and 
glorified by all rational creatures. Holy Scripture every- 
where praises this majesty of God. Thus it w r as that Isaias 
saw, in a vision, the Lord in this His Majesty as seated on a 
throne of glory, and at the same time heard the canticle of 
praise of the heavenly Seraphim : " Holy, holy, holy, the 
Lord God of hosts ; all the earth is full of His glory." Isaias, 
vi. 3. And the prophet Baruch says : " God will bring Israel 
with joy in the light of His Majesty .... that cometh from 
him." Baruch, v. 9. And St. Paul in his epistle to Timo- 
thy : " Which in his time he shall show, who is the Blessed 
and only Mighty, the King of kings, the Lord of lords." 
Tim. vi. 15. And again : " For of Him, and by Him, and in 
Him, are all things : to Him be glory for ever. Amen." 
Bom. xi. 36. 

God is immutable. That is : He can never change, because 
as He is infinitely perfect, there can never be change or al- 
teration in Him. 

" With w^hom there is no change, nor shadow of vicissi- 
tude." St. James, i. 17. 

Q. B it does it not raise a difficulty, that we cannot con- 
ceive those attributes of the Divine nature, as clearly as the 
attributes of creatures ? 



ON FAITH. 



29 



A. By no means ; for how could the infinite, — and God is 
infinite, — be perfectly conceived or comprehended by the 
finite, namely, by limited human intelligence? On the con- 
trary, reason requires that the attributes of God should be 
above our comprehension, because they are infinite. The at- 
tributes of God are incomprehensible, and they must be so, 
because they are infinite ; but to reason it is equally plain, 
that attempting to deny or to limit those attributes in God, 
involves such a contradiction that it would subvert the very 
notion or idea of God. For instance, that God is eternal, is 
inconceivable to reason, and it must be so ; for the idea of 
eternity denotes the infinite. But asserting that God is not 
from eternity, but had a beginning, reason recognizes as 
thorough absurdity ; for, who would have created God, or 
how could God, from nothing and through nothing, possibly 
pass into existence ! ! The same holds good with regard to 
all the other attributes of God : all of them are unfathomable 
to reason, and necessarily are so ; but to doubt or to deny 
them, reason perceives to be a direct contradiction. Al- 
though, therefore, reason does not fully comprehend the Di- 
vine attributes in their nature, yet it perceives, with certain 
gccnviction, their reality and their unavoidable necessity ; and 
nence, in silent adoration, subjecting the limited understand- 
ing of the creature, rejoices in acknowledging and praising a 
God whose greatness is beyond our comprehension. More- 
over, you should not be surprised that here on earth, you 
do not clearly comprehend the nature of God, since you do 
not even understand yourself, in regard to your soul, not 
knowing, namely, how, in union with the body, it can exercise 
its powers ; because, generally, the essence of things, and the 
manner of their actions, is to us a secret. Or, do you under- 
stand how the grass grows and creatures are formed, etc. ? 

All this we shall know hereafter, when we shall see God 
himself in that knowledge in which we ourselves are known 
to him. As for the rest, it should be the aim of our whole life, 
and of all our actions, as children of God, to imitate and show 
forth in our conduct the excellence of the Divine attributes, 
by the practice of virtue, according to what we read in the 
Book of Wisdom : " To know Thee, is perfect justice ; and to 
know Thy justice and Thy power, is the root of immortality/' 
Wisd. xv. 3. And to this we are also exhorted by the words 
of the Lord : "lam the Lord : be holy, because I am holy." 



SO MANUAL OF THE CATHOLIC RELIGION. 

Lev. xi. 44. And again : " Be you, therefore, perfect, as also 
your heavenly Father is perfect." St. Matt. v. 48. 

For this purpose, consider the following points and exhor- 
tations : God is eternal, He is of himself the most perfect of 
beings ; you come from nothing, and you were from all eter- 
nity nothing ; humble yourself accordingly. God is immense, 
He is everywhere ; walk in His presence. God is a spirit, you 
are a spirit, His image, rejoice in this excellent likeness, which 
He stamped upon you, and endeavor to render yourself more 
and more like unto God, by a most faithful observance of His 
commandments, and a diligent practice of virtue. God is 
All-knowing ; try, before all other things, to increase in the 
knowledge of Him ; for only this knowledge can serve for 
salvation, and as a means of perfection. God is Almighty ; 
trust in Him. He is infinitely wise; — throw yourself confi- 
dently into the arms of His divine providence. God is in- 
finitely holy ; strive always to attain to greater sanctity. 
God is good, He is the essential goodness : give, then, as much 
as you can to those who want, and be good and beneficent te 
all. God is infinitely true and faithful : be a lover of 
truth, and keep your word with God and man. God is in- 
finitely merciful ; be you merciful to others. God is infinite^ 
ly just ; think often of the judgment to come, and take care 
that you may be able to stand before His judgment-seat; 
especially try to have a holy and pure intention in all that 
you do. God is infinitely free ; see that no inordinate pas- 
sion or inclination keeps you captive. God is life and su- 
preme felicity; seek your joy and happiness in communion 
with Him by prayer and an interior life. God is immutable ; 
be unshaken and resolute, especially in temptations. God is 
the supreme majesty and the infinite glory : All for the 
greater glory of God, let this be the motto of your life. 

Q. Can man attain to the knowledge of God by the light 
of reason alone, and without revelation ? 

A. Certainly he can, by the contemplation of the universe 
No rational being could imagine that this great world coula 
have come from nothing, and by nothing, into existence, Ox 
.lave existed without a beginning from all eternity. From 
nothing, and by nothing, nothing can ever come. Further, 
where a number does exist, there can exist no infinity ; where 
no infinity exists, there can be no eternity ; and where no 
eternity is, there is a beginning. But in the world every 



ON FAITH. 



31 



thing exists in a certain number. Every new day increases 
the number of days, therefore, as true as time is time, so true 
is it that the world is not eternal, but had a beginning, and, 
consequently, a Creator. The harmony and order in the 
duration of the world proves the same thing. Hence it is 
with reason that the Psalmist says : " The fool hath said in 
his heart: There is no God." Psalm, xiii. 1. And St. Paul 
truly says of the pagans, that they have no excuse if they do 
not believe in God ; " for the invisible things of Him, from 
the creation of the world, are clearly seen, being understood 
by the things that are made." Pom. i. 20. In a similar 
language does the Book of Wisdom speak, chap, vii., and 
the Acts of the Apostles., xiv. 16, where mention is made of 
the sermon of St. Paul at Lystra. But, besides all this, the 
voice of conscience clearly admonishes us of a most just 
Judge, who placed this voice within us, and who is — God ! 

But this knowledge of God is obscure and very imperfect, 
and is brought into full light only by the word of revelation, 
which assists us to penetrate deeper into the nature and char- 
acter of God. A special proof of this is the mystery of the 
most Holy Trinity, which we can perceive only by the eyes 
of faith. 

Q. Is there more than one God % 

A. There is but one God in the divine nature. " Hear, O 
Israel, the Lord our God is one Lord." Deut. vi. 4. " Thou 
art great, and dost wonderful things : Thou art God alone." 
Psalm, lxxxv. 10. "This is life everlasting; that they may 
know Thee, the only true God." St. John, xvii. 3. " But 
God is one." Gal. iii. 20. 

Q. Why do we say, God is one in His nature and essence ? 

A. Because we distinguish, in the one divine nature, three 
Divine persons. 

Q. Which are the three Divine persons % 

A. They are : the Father, the Son, and the Holy Ghost. 

Q. Whence do we know that there are three persons in 
God? 

A. From the revealed word of God, which teaches us that 
in one essense there subsist three, to whom the one divine 
nature undividedly belongs. They are called : the Father, 
the Son, and the Holy Ghost. For our Lord himself says : 
" Baptize them in the name of the Father, and of the Son, 
and of the Holy Ghost." Matt, xxviii. 19. And St. John 



32 MANUAL OF THE CATHOLIC RELIGION". 

writes : " There are three that give testimony in heaven ; the 
Father, the Word, and the Holy Ghost : and these three are 
one." 1 John, v. 7. 

We confess the most Holy Trinity generally in the Apos- 
tles' Creed, and particularly in the Athanasian Creed, thus : 
" The Catholic faith is this, that we worship one God in the 
Trinity, and the Trinity in the Unity." 

Q. Since, then, there are three persons in the divinity, is 
each of them God ] 

A. Yes, each. 

Q. Why, then, is it not allowed to say : There are three 
Gods ? 

A. Because all three of them have but one and the same 
undivided nature. 

Q. Are the three Divine persons distinguished, in regard to 
their perfection ? 

A. No, they are equal in perfection. 

Q. Was any one of the Divine persons prior to the other ? 

A. No ; but all three are, simultaneous, from eternity, as 
the nature of God. This mystery of the most Holy Trinity 
we have to acknowledge and to adore as such, in the fullness 
of faith, because God himself revealed it to us ; but we should 
not seek, curiously, to fathom its nature, for such an attempt 
on the part of St. Augustine was rebuked by an angel him- 
self, which happened in this way : When Augustine, as the 
legend goes, being one day on the sea-shore, was searching 
into the mystery of the most Holy Trinity, because he was 
then writing his books on the Trinity, he saw a beautiful lit- 
tle child pouring the water of the sea into a hole by means 
of a ladle. Augustine said, smiling : " My child, what is that 
you are doing % The sea is great, and your ladle and the hole 
into which you pour the water are very small !" " But," re- 
plied the child, " it is easier to do, than that which you have 
in your mind. For you study to compress into a little book 
an inexhaustible mystery ; but before you have succeeded in 
that, I shall have put the water of the sea into this hole." 
Thus the child spake and disappeared. But Augustine praised 
God, and understood how truly the angel, under the form of 
a child, had spoken. Cansip. ii. Book, Apum c. 48. 

In truth, God would not be infinite, if it were possible for 
us to comprehend him. Reason itself clearly understands 
that the nature of God must remain a veiled mystery to man, 



OK FAITH. 



33 



till we shall see Him as He is, surrounded by the light of His 
glory. " We see now through a glass in an obscure manner," 
says St. Paul, " but then face to face. Now I know in part ; 
but then I shall know, even as I am known." 1 Cor, xiii. 12. 
If, however, we wish for some image or similitude of this 
most sublime mystery of God, we find one in our soul itself ; 
which, being created according to the likeness of God, its 
Maker, possesses three principal powers : the will, the memory, 
and the understanding, which three constitute the one undivided 
soul. Other images of the Trinity may be found in innumer- 
able objects of nature. - 

Q. How do you distinguish the three Divine persons, one 
from the other ? 

A. By the procession of the one from the other. Namely : 
The Son proceeds from the Father by generation, and is from 
eternity perfectly equal to him, but the Holy Ghost proceeds 
from the Father and the Son simultaneously, and is the re- 
ciprocal Divine Love essential to both. 

Q. What do we mean by saying, the one Divine person 
proceeds from the other from all eternity ? 

A. We mean by it the everlasting subsistence of the one 
person through the other in the entity of God. This, in- 
structed by the word of God, we believe, but dare not rashly 
scrutinize : and he who attempts it, exposes himself to the 
censure of folly, and deserves to be rebuked in the words of 
St. Gregory Nazianzen ; in his third book on the Divinity, 
he says : " You who are not even able to understand your 
own generation, how could you possibly understand that of 
Godl" St. Augustine, speaking of the Procession of the 
Holy Ghost, in his third book against Maximin, testifies the 
same thing. He writes : " Not every thing that proceeds is 
born, though all that is born proceeds. This I know ; but 
how to discern between the generation of the Son, and the 
Procession of the Holy Ghost, I know not ; I can not do it, 
for the plain reason that both are incomprehensible." 

Q. What do we ascribe to each of the three Divine 
persons ] 

A, 1. The Divine Nature, 

2. The Divine Attributes, 

3. The Name of God, 

4. The Divine Operations. 
2* 



34 



MANUAL Of THE CATHOLIC RELIGION". 



Q. Which are the outward operations of God, and to which 
persons are they specially ascribed? 

A. The outward works of God are : the Creation, the Pre- 
servation, and the Government of the world. As these works 
have reference to the operations of the Divine nature, which 
belongs undividedly to each person, we necessarily ascribe 
them equally to all the three persons in common. If, there- 
fore, the works of Might are referred to the Father, those of 
Wisdom to the Son, and those of Love to the Holy Ghost, it 
is done only nominally ; namely, in as far as that has refer- 
ence to the relation of the Divine persons. But, since the 
Incarnation, immediately regards the person, namely, the 
the Second Person of the Trinity, it is, therefore, exclusively 
ascribed to the Son of God. Neither the Father, nor the 
Holy Ghost, but the Son of God, assumed our human nature 
in Christ in an inseparable union. But, on that account, the 
second Divine Person did not receive an increase of glory, 
in preference to the other persons ; for not the Divine, but 
the human, nature was elevated by this union ; the eternal 
nature of God remained and remains immutable, as well in 
as after the Incarnation. 

Q. What rules are to be observed, in order to avoid any 
offence against the definitions of faith regarding the mystery 
of the Most Holy Trinity 1 

A. First : In speaking of this most sublime mystery of 
faith, always employ the expressions of the Church. 

Second : Do not use the titles of God in the plural ; for 
instance, do not say : Three Creators, &c. 

Third : Verbs may be used either in the singular or plural 
number. For instance, we say correctly : The Father, the Son, 
and the Holy Ghost governs or govern the world. 

Fourthly. Neither is it allowed to say : God is threefold, 
but triune. 

Fifthly. In general we must avoid any expression which 
would destroy the distinction of persons or the equality of 
their nature. 

Q. How are the Three Divine Persons called, when taken 
together % 

A- They are called " the most Holy Trinity." 
Q. Does human reason, naturally, know nothing about 
this mystery ? 

A. Human reason, enlightened by faith, finds arguments 



ON FAITH. 



35 



for professing the mystery of the Trinity, but without reve- 
lation it could never have attained to a sure and distinct know- 
ledge of this mystery. Reason infers from the idea of an 
eternal and infinite act of understanding and will, a triune- 
principle in the nature of God. It finds also that singleness 
does not include in itself the idea of the most perfect hap- 
piness, as the Trinity does in the unity of God, by a full, 
reciprocal communication of Divine perfection, knowledge 
and love. Reason, moreover, finds in the very powers and 
actions of the soul, the image of God, an indication of this 
relation of the divine essence. For the understanding, the 
will and the memory, have, as it were, a threefold and dis- 
tinct subsistence in the soul, and they are but one soul. In 
like manner, the inquiring mind of man finds in light, in 
sound and in innumerable other objects of the outward world, 
images of that Trinity ; but, without revelation, man would 
never have arrived at the certain knowledge of the existence of 
the most Holy Trinity. This our reason understands clearly, 
that in what faith teaches us of this mystery, there is not, or 
never can be, contradiction; because nothing is thereby 
asserted contrary to one and the same subject in the same 
relation. 

Q. Why do we add to the first article of the Apostles' 
Creed the word " Father V 

A. Because the Father, as already mentioned, is the First 
Person of the Deity, and is really the Father of his only- 
begotten divine Son — of whom we have to speak in the 
Second Article at greater length. Further, because He is the 
Father of all the good by adoption ; and finally, because He 
is, by creation, the author of all things, which He preserves 
and rules with the highest wisdom, bounty and goodness. 

Q. Why is Almighty added ? 

A. God has as many divine names as He has attributes ; to 
wit : Eternal, Immense, Omniscient, &c. . . . nevertheless, 
God is here called Almighty, because we are disposed by 
this acknowledgment, to receive, without hesitation, all that 
is proposed to us in the First Article of faith, respecting 
creation. 

Q. What do we mean to profess by the term " Creator ?" 

A. That God has called into existence all things out of 
nothing, by His word only : " He spoke, and they were made ; 
He commanded, and they were created." Psalm, xxxii. 9. God 



86 



MANUAL OF THE CATHOLIC RELIGION. 



also made all things that are ; and they depend, incomparably, 
more on Him than on the light of the sun ; for, if God should 
withdraw, but for a moment, His power, by which the world 
is preserved, it would fall that instant into nothing. x\ngels 
may make something and destroy it again ; the evil spirits even 
can do so ; but none of them are capable of producing any- 
thing, without using pre-existing matter. They may use it, 
to form something else of it ; but to annihilate that matter 
is not in their power.* Thus an architect may build a house 
of stone, of wood or of any other material ; but he cannot 
call anything into existence from nothing, by his will only, 
without instruments, and in an instant ; nor can he entirely 
destroy the matter of which he built the house ; all he can 
do is, to reduce it again to its component parts. It is, there- 
fore, God alone who can be called the Creator, because He 
alone is capable of producing things by his mere will, and of 
destroying and annihilating them again if He pleases. 

What do we understand by the expression, " heaven 
and earth ?" 

A. We understand by it all the works of God, which He 
called into existence by His mere will, out of nothing, without 
help, without labor, without tools, without any waste of time. 

But we say : " of heaven and earth," because heaven and 
earth are the two principal parts of the universe, in regard to 
rational beings. The angels and the blessed inhabit heaven. 
The earth is inhabited by men ; it is a place of probation for 
them during the time of this transitory life. All other beings 
whatsoever have been created only in reference to this twofold 
species of rational creatures — namely, the angels and men. 

Q. When and in what order did God create the world % 

A, God, who stands in need of nothing, because He is, of 
His own nature, infinitely happy, by a most free act of 
His will, created the world in the beginning of time — about 
six thousand years ago, in the order recorded in the Book of 
Creation, (Genesis). 

Namely : " In the beginning God created heaven and earth, 
and God said : £ Be light made,' and light was made. Gen. i. 
1-3. Then, within six days, God created all the other things 
according to their kind and species — namely, the firmament, 
the earth, the sea, the rivers, the trees, and all beings in the 
animal kingdom. Finally, on the sixth day, God created Adam, 
the first man, whose body he framed of the slime of the earth, 



ON FAITH. 



i 

37 



breathing into it the breath of life — a spirit created of nothing, 
according to His own image and likeness. Then God sent a 
deep sleep over Adam, took a rib from his side, and made 
of it the body of Eve, endowing it with a rational soul. Thus 
he made man a living, rational being, the most noble of all 
that live upon earth. " And God created man to His own 
image ; to the image of God He created him, male and female 
He created them.*' Gen. i. 27. 

Q. Did God create anything else besides this visible world 1 
A. Besides this visible world, God also created the spiritual 
and invisible world, to wit : the heavenly spirits, or angels, 
anterior to the visible creation. For we read in Job thus : 
" All the sons of God," i. e., the heavenly spirits, " made a 
joyful melody" (Job, xxxviii. 7) when they saw the wonders 
of God's omnipotence so gloriously manifesting itself at the 
creation of the visible world. " And on the seventh day God 
ended His work which He had made ; and He blessed the seventh 
day." " These are the generations of the heaven and the 
earth, when they were created in the day that the Lord God 
made the heaven and the earth." Gen. ii. 2, 3, 4. 
Q. Why did God create the world % 

A. For the sake of manifesting His internal glory, and in 
order to bestow happiness on all those of His rational creatures, 
who do faithfully keep His commandments. 

Q. Who governs and preserves the world — that is, all 
creation ] 

A. God, by His Almighty power and wisdom : " Thy prov- 
idence, O Father, governs it." Wisd. viii. 1. "He hath 
equally care of all." Wisd. vi. 8. " Cast all your solicitude 
upon Him ; for He hath care of you." 1 Pet. v. 7. Christ 
himself assures us that, though " five sparrows are sold for 
two farthings," yet " not one of them is forgotten before God." 
That " the very hairs of our head are numbered," and that 
none of them falls to the ground without His knowledge. 
That it is He who makes the lilies grow and clothes the 
grass, and who, therefore, knows and governs all things." 
St. Luke, xii. 

Q. What do we call this tender care of God for the prop- 
agation and preservation of his creatures ] 
A. The Divine Providence. 

Q. In what appears, in a special manner, the providence of 
God for man ] 



# 

38 



MANUAL OF THE CATHOLIC RELIGION. 



A. In the work of Redemption. In the Old Testament by 
those noble works done on behalf of his chosen people for 
the welfare of the whole human race, and in the New Testa- 
ment by the protection of His holy Church. 

Q. Why does the providence of God permit so much evil 
in the world ] 

A. In order that the sinner may know the justice of God 
and be converted ; and the virtuous may have opportunity of 
practising the most sublime and meritorious virtues, especi- 
ally by an entire abandonment of themselves to the will of 
God, who ordains and permits such trials. " Gold and silver 
are tried in the fire, but acceptable men in the furnace of trib- 
ulation." JEccles. ii. 5. "My brethren, count it all joy, 
when you shall fall into divers temptations, knowing that the 
trying of faith worketh patience : And patience hath a perfect 
work." James, i. 2-4. 

Q. Why is it that the providence of God often suffers the 
wicked to live in abundance and wealth ? 

A. 1. God rewards the natural virtue which they exercise 
whilst living in sin, by means of temporal goods ; in 
eternity they have to expect nothing, save the consequences 
of sin and their eternal punishment. 

" The Lord patiently expecteth, that when the time of 
judgment shall come, He may punish them in the fulness of 
their sins." 2 Mach. vi. 14. 

2. But God also desires by His exceeding mildness to bring 
them to repentance, and make them return to Him. " Know 
est thou not that the benignity of God leadeth thee to pen 
ance V\ Bom. ii. 4. 

Q. Why does the providence of God sometimes permit 
that the good also enjoy riches and temporal prosperity? 

A. St. Augustine answers ; " In order to remind us that 
He is the Lord who guides every one on His way through 
life, and who as the Lord and Ruler of the world, distributes 
His gifts as He pleases. But also, in order that they may 
succor the poor by means of their wealth, and perform other 
good works for His honor and glory." 

Q. How is God's providence manifested to each indi- 
vidual 1 

A. By the experience of each one's life. He who does not 
acknowledge this, has never examined his life ; and he who 



ON FAITH. 



39 



does not thank the Lord for this watchful care, has no grati- 
tude in his heart. 

Practice. — Praise the astonishing works of God in the cre- 
ation, and use all creatures to the honor and service of God, 
after the example of the saints. All creatures proclaim His 
power, wisdom and goodness. Love particularly to look 
often up to the spangled heavens, and think what a kingdom 
of glory God has prepared for you beyond that starry ocean. 
You serve the Almighty who calls them all by name ; con- 
sider, therefore, how all nature strictly fulfilling His word, 
faithfully operates according to its innate powers, agreeably 
to the will of God. Endeavor to do the same of your own 
free will. Yes, thank God often in union with all creatures, 
for the decree of His eternal love and mercy, according to 
which, He created you to His own image and likeness, and the 
whole world for you as a means to aid you in serving Him, 
in order that you might be happy with Him for ever in 
heaven. 

Return thanks to God, moreover for all that His divine 
providence ever did, since the days of creation, for the pres- 
ervation and welfare of all creatures, but especially for His 
paternal solicitude for mankind and for yourself in particular. 
Never complain of His divine dispensations ; never be troub- 
led or fearful. God knows what is best for us ; His ever 
benign providence directs all to the greater good for those 
who are of goodwill and walk before Him in humility and trust. 

Q. Which are the most excellent beings that God created 2 
; A. The Angels and men. 

Q. What are the Angels ? 

A. The Angels are pure spirits, that is to say, they are 
beings created after the image and likeness of God, endowed 
with understanding and free will, but having no body. They 
are, therefore, by their nature, more elevated than man : 
"Who makest Thy Angels spirits," says the Psalmist. 
Psalm, ciii. 4. St. Paul writes in similar terms : Heb. i. 7. 
The same Apostle mentions also their superiority over man, 
according to the Psalmist : " Thou hast made him (man) a 
little lower than the angels." Ileb. ii. 7. And St. Peter 
writes : " Though they," the angels, " are greater than man, 
in strength and power." 2 Peter, ii. 11. " The nature of the 
angels," writes St. Augustine, " is superior in dignity to all 
that God created besides." Booh II., on The City of God. 



40 



MANUAL OF THE CATHOLIC RELIGION. 



Q. How many angels are there, and how are they dis- 
tinguished among themselves % 

A. There is an innumerable multitude of angels. 44 Thou- 
sands of thousands ministered before Him : and ten thousand 
times a hundred thousand stood before Him." Daniel, vii. 10 ; 
Apoc. v. 11. There are distinctions amongst them, however, 
because some of them have been adorned with greater gifts 
and graces in their creation than the others. The holy 
Fathers following the Holy Scripture, distinguish nine de- 
grees of dignity among the angels, and hence as many choirs 
of angels, constituting together three great divisions, each of 
which comprises three choirs. Beginning with the highest 
division, we have : 

In the first order : The Seraphim, the Cherubim, and the 
Thrones. 

In the second order : The Dominations, the heavenly 
Powers, and Dominions. 

In the third order : The Principalities, the Archangels, and 
the Angels. 

Q. What is the condition and the destiny of the Angels 1 
A. The Angels are destined to know and to love God, and 
to enjoy eternal happiness in His sight. Besides, God makes 
use of them in the guidance of the visible world, and many 
of them are the guardian angels of men upon earth, to assist 
and protect them in dangers of soul and body. 44 He hath 
given his Angels charge over thee ; to keep thee in all thy 
ways," says the Psalmist. Psalms, xc. 11. And St. Paul 
writes : 44 Are they not all ministering spirits, sent to minister 
for those who shall receive the inheritance of salvation ?" 
Hebrews, i. 1.4. And Christ himself says : " For I say to 
you, that their Angels in heaven always see the face of my 
Father who is in heaven." Matthew, xviii. 10. 

"It is, in truth, a great honor for the souls of men," says 
St. Jerome, 44 that for each of them, from the very instant 
of creation, there is appointed a protecting Angel." In Com. 
Matthew, xviii. 10. And Origen : 44 At the side of every 
one of us, even of him that is the least in the Church of 
God, stands a good Angel, an Angel of the Lord, who directs, 
admonishes, and guides him, and who sees daily the face of 
the Father who is in heaven, for the direction of his acts, and 
the attainment of special favors in his regard." Homil. xx. 
in Matthew, iii. B. 



ON FAITH. 



41 



Q. Is the lot of all the Angels a happy one ? 

A. All of them "were created by God in a state of sanctity 
and justice, that is in the state of sanctifying grace ; but all 
of them did not remain faithful to God ; many of them suf- 
fered themselves to be puffed up with pride, and sinned, 
following the seductive example of Lucifer, the prince of the 
angels. On account of which they were, on the instant, 
hurled down from heaven by the good angels, with the Arch- 
ange? St. Michael at their head, into the woful abyss of hell, 
where they are now suffering the well-merited punishment of 
their rebellion against God. 

" I saw," says Jesus Christ, " Satan as lightning falling 
from heaven." St. Luke, x. 18. And St. John writes in the 
Apocalypse : " Michael and his angels fought with the dragon ; 
and the dragon fought, and his angels ; and they prevailed 
not ; neither was their place found any more in heaven." 
Apoc. xii. 7-8. And St. Peter in his Second Epistle says : 
" God spared not the angels that sinned, but, having cast 
them down into the place of torments, delivered them into 
the chains of hell to be tormented." 2 Peter, ii. 4. 

Now the devil and his angels constitute the kingdom of 
evil which wages war continually against God and his faith- 
ful. Matt. xii. 26. They, therefore, tempt men upon earth, 
and seek to injure them in every way, as far as God permits 
them, in order that after a sufficient trial, they may one day 
be fit to occupy the places in heaven forfeited by the rebel 
angels. However, the common enemy of God and man has 
no power to injure any one, either in his body or his temporal 
goods, nor to hurt any one's soul by temptation, except in as 
far as God permits him ; unless man, of his own free will, 
yields to his evil suggestions. " Be sober, and watch," says 
St. Peter, " because your adversary the devil, as a roaring 
lion, goeth about, seeking whom he iri^v devour; whom 
resist ye, strong in faith." St. Peter, v. 8. And St. James : 
" Be subject, therefore, to God ; but resist the devil, and he 
will fly from you." James, iv. 7. 

St. Augustine, speaking of this, expresses himself very 
strongly : " The devil can bark, says he, as a dog in chains ; 
he can ,tempt ; but he can bite only those who are willing to 
be bitten ; for he does not harm by forcing, but by persuading 
us to evil ; he cannot force us to consent to evil, but he 
entices us to do so." Now, as Satan excites man to sin, 



42 



MANUAL OF THE CATHOLIC RELIGION. 



chiefly by means of the goods and pleasures of this world, 
Christ and His Apostles call him: "The prince of this 
world John xiL 31 ; Ephes. ii. 2, " to whom, therefore 
all those belong, who thirst after worldly enjoyments, and 
transgress the commandments of God. For, " He that com- 
miteth sin is of the devil." 1 St. John, iii. 8. 

Practice. — Praise the Lord who created by His omnipotence 
such a multitude of heavenly spirits, in whose nature and 
powers His image shines forth so brilliantly. Rejoice that 
you are called to be a citizen of the heavenly Jerusalem, 
enjoying for ever their happy company, and that your human 
nature has been exalted by J esus Christ above the greatness 
and dignity of the holy angels. But walk also in a manner 
worthy of this your calling, and follow the example of those 
blessed spirits in the struggle of life, exciting and encouraging 
yourself by the war-cry of victory : " Who is as God V 9 
Follow their example ; imitate their purity of heart, walking 
constantly in the presence of God, united to Him by prayer ; 
ardently desiring to do His will, and full of zeal for His glory : 
be always ready to assist your neighbor in his wants, tem- 
poral as well as spiritual. But let the remembrance of the 
fall of so many angels be to you a powerful warning to 
humble yourself, and to inspire you with a salutary horror 
of even the shadow of sin. He who found guilt in the angels, 
and spared none of them, will one day be your judge. Re- 
sist the tempter, therefore, in the beginning, manfully and 
entirely ; then let all hell raise against you, it can do you no 
harm. Honor, in a special manner, the Archangel St. 
Michael as the patron of the Church militant ; the Archangel 
Gabriel as the messenger sent by God to announce the joyous 
tidings of our Redemption ; the guardian angels of the 
places where you^ire living, and those of the souls with 
whom you convert ; but show particular respect to your 
own guardian angel. 

Q. What is man % 

A. Man is the most noble being in the visible world, com- 
posed of a body by nature mortal, and of a soul by nature 
immortal, and created after the image and likeness of God. 

Q. What were the privileges that God gave to man when 
He first created him % 

A. Man came forth from the hand of God endowed with 
the most magnificent gifts of nature and grace ; and we call 



ON FAITH. 



43 



this first state of man the state of exalted nature or that of 
primitive justice. 

But there are seven gifts which particularly characterise 
that state of man before his fall, namely : 

1st. Grace itself, by means of which our first parents, in 
the state of primitive justice, were in the friendship of God, 
and children of God by adoption. 

2d. A clear knowledge of all things that could contribute 
to their temporal welfare and their eternal salvation, in order 
to do good and avoid evil. 

3d. The harmony of the powers of both soul and body, in 
consequence of which they were free from the rebellion of 
concupiscence ; the flesh being subject to the spirit. 

4th. A great willingness to do good, and a facility in doing 
good and avoiding evil. 

5th. The immunity from all cares, troubles, and fears; for 
their wants were abundantly supplied, and there was no dan- 
ger which threatened them from without. 

6th. Immortality — even of their body — if they should not 
sin. 

7th. The eternal happiness promised them, on which they 
were to enter, not by death, but by transition, enjoying the 
blissful sight of God, in the company of the heavenly spirits. 

Q. Did human nature always remain in this happy state of 
primitive justice. 

A. No, for our first parents, Adam and Eve transgressed 
the commandment which God had given to them, in order to 
try what use they would make of their free-will. Satan, un- 
der the form of a serpent, seduced Eve. She ate first of the 
forbidden fruit, and offered it to Adam, who, seduced by Eve, 
also ate of it. Thus both of them committed a sin of ingrati- 
tude and disobedience of the blackest dye, believing the devil 
* rather than God ; and they thus forfeited both for themselves 
and for us their descendants, all those promised gifts and 
graces, together with the inheritance of heaven. And, besides, 
they plunged themselves and us into the greatest temporal 
misery, and, at the same time, into eternal perdition, had we 
not been redeemed therefrom. 

Q. What is this sin of our first parents called ? 

A. This sin is called original sin, because by the fallen na- 
ture of man it passed to all the descendants of Adam. 

Q. Are all men born with this sin ] 



44 



MANUAL OF THE CATHOLIC RELIGION. 



A. Yes. 

" By one man sin entered into this world, and by sin death : 
and so death passed unto all men — by Adam — in whom all 
have sinned." Rom. v. 12. This fact is an article of faith, 
as St. Augustine expressly remarks, when he upbraids the 
heretics of his time, saying : " It is not I who invented original 
sin, which was always a point of the Catholic faith, but you 
who deny it, are without doubt a new heretic." Lib. de Nupt. 

Moreover, the Council of Trent declares and decides : "If 
any man say that the sin of Adam harmed only himself, but 
not his posterity, and that the original sanctity and justice 
bestowed upon him by God, was lost for himself only and not 
for us ; or that Adam, denied by the sin of disobedience, drew 
bodily death and punishment upon the entire human race, 
but not the sin itself which is the death of the soul, let him be 
cut off from the communion of the Church, since he contra- 
dicts the Apostle who says : 6 By one man,' " etc. Sess. v. Can. 
2. And again : " If any man deny, that the first man Adam, 
after having transgressed the commandment of God in para- 
dise, lost that very instant the original sanctity and justice in 
which he was constituted, and drew upon him by this crime 
the anger and aversion of God, and, on that account, became 
subject to death, and with death fell into captivity under the 
power of him who then held the dominion of death, i. e., of 
the devil; and that the whole Adam was brought by the 
guilt of this crime to a worse condition both in regard to 
body and soul : let him be cut off from the communion of the 
Church." Can. i. 

Q. What is original sin in our regard ? 

A. Original sin in our regard is a state in which we are de- 
prived of sanctifying grace ; and this state we inherit from 
Adam and Eve by propagation. Original sin, therefore, sub- 
sists in us as our own, until we have been regenerated in the 
salutary waters of Baptism. 

Q. What are the effects of original sin. 

A. The effects of this deplorable state in us are : In res- 
pect to the soul, regarding the intellect, ignorance, and dark- 
ness spread over the light of the understanding ; and with re- 
gard to the will, a certain weakness connected with the evil 
concupiscence, which, according to the apostle, is a law within 
us, " fighting against the law of the mind." Rom. iii. 23. 

But the effects with regard to the body, are a multitude of 



ON FAITH. 



45 



the bodily infirmities and hardships of this life, and finally 
death itself. And with regard to eternity, the loss of heaven, 
which, for a being originally created for heaven, is the pun- 
ishment of eternal reprobation. 

Besides, concupiscence as a consequence of original sin is a 
powerful incentive to, and a fruitful source of innumerable, 
grievous, and personal sins in the adult. 

Q. Can we fully understand the mystery of original sin 1 
A. No, for all that we call sin or consequence of sin is, in 
its ultimate relation, no object of our understanding, since sin 
in reference to God takes the proportion of something infinite, 
which is no longer subject to the judgment of reason alone. 
Q. Why, therefore, do we believe in original sin % 
A. Because the Word of God expressly teaches it, and be- 
cause the state of man in his spiritual and bodily miseries 
here below, sufficiently indicates such a fall on the part of 
our first parents. 

Q. Does not the mystery of original sin involve contra- 
diction ? 

A. No. For, since Adam revolted against God, it was a 
just punishment, that the exterior world and the body itself 
should not any longer obey the spirit of man, and that hence 
man should lapse into a state in which God did not unite 
himself to him, any further, by means of sanctifying grace. 
Now, the want of this in a being originally destined for a 
supernatural end, is what we call the essence of sin. For sin 
is the turning away from God to creatures, and this is what 
happens in man in consequence of his corrupt nature, robbed 
of sanctifying grace through the guilt of Adam : in it concu- 
piscence wars against the law of the spirit, and prompts man 
to turn away from God to creatures, in an inordinate manner. 

But Adam could give no other nature to his posterity than 
this very degraded and revolted nature, which, after the fall, 
was his own and Eve's, and through which we enter into this 
world, in a state of separation and aversion from God. This 
state, therefore, is the state of sin, inherent by nature itself, 
from and through Adam, in every one that is a descendant 
of him. 

Q. Have none of the descendants of Adam and Eve been 
preserved from the stain of original sin ? 

A. Yes, one ; Mary, the Mother of our Redeemer. 
Q. Whence do we know this ? 



46 



MANUAL OF THE CATHOLIC RELIGION. 



A. From the whole economy of salvation, but particularly 
from the express word of revelation — to wit : from Holy 
Scripture, from the testimony of the holy Fathers, and finally 
from the solemn declaration and decision by the head of our 
holy Church. 

Q. How do we conclude this from the entire order of 
salvation ] 

A. Christ was to be the new heavenly Adam, and Mary, His 
blessed Mother, as it were, a second Eve in the order of grace. 
When Christ was about expiring on the Cross, he gave us to 
her as a Mother, in the person of St. John. Now, from this, 
reason, enlightened by faith, rightly concludes : What was 
becoming for Christ and His Mother, God did in her regard ; 
but it became Christ and Mary, that she should, from the 
very instant of her conception, be preserved, immaculate, and 
free from the curse of sin ; therefore, God did so. This was 
the Sylogism of the celebrated Duns Scotus, at the university 
of Paris, for maintaining that prerogative of Mary. 

How, indeed, could it be that Jesus Christ should take His 
flesh and blood of a soil which at any time bore the curse of 
sin ? This was not becoming for Him. The body of the first 
Adam was taken from a pure soil. It was not, therefore, 
proper that the body of the heavenly Adam, Jesus Christ, 
should be taken from a soil stained by sin, and that His 
Mother should have been, even for a moment, under the 
sway of Satan. The disgrace of the Mother sullies the honor 
of the Son, who took from her His body and first nourish- 
ment. This most intimate union of the Holiest and the 
Purest demanded, too, the most perfect purity in the Mother 
that gave Him birth. This immaculate purity was also due 
to her dignity. She, indeed, the Eve of the new covenant, 
the Mother of the Soil of God incarnate, she, the chosen bride 
of God, and destined to be the Queen of Heaven, and of all 
the angels, should not be wanting in any prerogative, gift, or 
grace, bestowed upon any other creature by the Almighty. 
But the whole of this visible universe came into existence 
without a spot of guilt : also fallen Eve was created without 
a stain of sin ; she came forth from the hand of God pure and 
immaculate. Even there is no devil in hell who was not, 
when he first passed into existence, a pure and spotless angel. 
Now, is it probable that Mary, the most noble of all God's 
creatures — Mary, who was " full of grace," that she should 



ON FAITH. 



47 ' 



have been deprived of that privilege, and been at the moment 
of her entering existence an object of divine displeasure, and 
a captive of the devil 1 This is contrary to reason enlight- 
ened by faith, and contrary to the dignity to which God the 
Creator called Mary from all eternity. And reason will 
more easily assent to this truth in that the Church applies 
those places of Holy Scripture which speak of the wisdom and 
goodness of the Creator, particularly to Mary, as to the most 
perfect creature next to the humanity of Christ our Lord and 
Eedeemer. 

Q. How is this conclusion of reason confirmed by the Holy 
Scriptures 1 

A. In the very beginning, when God's mercy promised to 
the fallen race of man a Eedeemer, we find also the glorious 
promise which announces the full victory of Mary over sin 
and hell : " I will put enmities between thee and the woman, 
and thy seed and her seed : she shall crush thy head." Gen. 
iii. 15. Now, if Mary had been conceived in sin, it would 
have been Satan that crushed her head, and not she that 
crushed his. This crushing imports an entire destruction of 
the satanic power. 

In unison with this promise, other texts of Holy Writ have 
also a special application to Mary, and to her exemption from 
the curse of sin. And thence she is called the " lily among 
thorns," the only one chosen, who is all fair and without 
spot ; a sealed fountain of life ; a tower which is built with bul- 
warks, and terrible (to Satan) as an army set in array. Cant, 
of Cant. ii. 4-6. But more particularly yet does the saluta- 
tion of the Angels prove this prerogative of Mary : " Hail ! 
full of grace." Luke, i. 28. Now, how could Mary be called 
full of grace if the first and most excellent of graces had been 
wanting to her, namely : that of being immaculate in the sight 
of God, and pleasing to Him ; of having never been separated 
from Him, but always united with Him in charity and grace ? 
Certainly, had Mary been permitted to choose, she would 
have preferred the grace of being immaculate even to the 
dignity of Mother of God. 

Q. How does tradition confirm this prerogative cf Mary 1 

A. Relying on those arguments of reason, the tradition of 
the Church, and those texts from Holy Scripture cited above, 
the holy Fathers, too, have asserted this prerogative of Mary 
ever since the days of the Apostles. 



48 



MANUAL OF THE CATHOLIC RELIGION. 



Thus we read in the Epistle of the clergy of Patros on the 
martyrdom of St. Andrew, that that Apostle, when in the 
presence of the proconsul and the faithful of Patros, making 
a profession of his faith, and a comparison between the Re- 
demption and the Creation, said : " In the same manner as the 
first Adam was made of earth immaculate and not cursed, so 
was also the new Adam formed of earth new and pure, of the 
body of a virgin, pure and immaculate." Martyr S. And. 
Apost. apud Moricelli. St. Cyprian soon after taught: 
" There exists a great difference between the holy Virgin and 
all other mortals, with whom she had only her nature, but 
not the guilt in common." 

St. Augustine says : " We do not concede to Satan any 
part in Mary on account of her birth ; its common law was 
suspended in her regard by the grace of regeneration." Con- 
tra Tul. iv. 

" In Mary, Christ found an abode worthy of him$ not on 
account of the body, but on account of original grace which 
was in her." Thus St. Maximus of Turin. Op. S. Maximi 
Taurinensis ed. Mom. 1784. 

St. Peter Chrysologus says in one of his sermons: "The 
Virgin was wedded to Christ even in her mother's womb, at 
the instant of her creation." De Annunt. B. V. M. Serm. 140. 

St. John Damuscene gives the reason why Mary was born 
of parents barren and old ; he says : " Nature thereby ceded 
to the operation of grace ; a virgin Mother of God was to be 
born of Ann ; therefore nature is not permitted to prevent 
grace; it waits till the fruit of grace ripens." In Mat. B. V. 
M. : Horn. 1. 

" If Mary had not been always holy and pure," writes the 
learned Saint Paschasius Radbert, "her flesh would have 
been a flesh of sin ; and if her flesh was of the mass corrupted 
by original sin, how then was it possible that Christ, the 
Word made flesh, could remain immaculate, since he would 
have been made of flesh infected by sin V 9 

In the following century, John, the Geometrician, sings to 
the honor of Mary, thus : 

Hail heaven allied ! hail best of human kind ! 

Untouched by aught of sin ! hail Virgin blessed ! 
God thee from all eternity designed 

To bear His Son within thy hallowed breast. 
Rejoice, dear Mother, from every stain most free, 
For Adam's guilt has never sullied thee. 



ON FAITH. 



49 



" Mary, being entirely immaculate and free from every sin, 
gave birth to the Holy of Holies." Thus the venerable 
Hildebert of Tours, in the tenth century. Ven. Hildebert 
Tour, p. 537. 

The strictly orthodox St. Peter Damian teaches, in the 
eleventh century : " The flesh of the Virgin, though derived 
from Adam, yet remained free from the stain through Adam." 
Serm. in Assumpt. B. V, S. ii. 

The liturgical books of divine service, of the eastern as 
well as of the western church, bear witness to the same thing : 
introducing by means of the prayers and hymns in honor of 
the Immaculate Conception, this profession of holy faith in 
divine service. And more than this, we find since the ninth 
century, that a proper feast of Mary's conception was cele- 
brated in many places in the Greek and Latin Church. Now, 
a conception in sin can certainly be no subject for a proper 
festival ; and do you think the Church w T ould have remained 
silent if that festival had not accorded with her own belief? 

After the eleventh century, the profession of this article of 
faith appeared gradually in a fuller light in the holy Church 
of God : which believing always the same, yet, by the par- 
ticular guidance of the Holy Ghost, under particular circum- 
stances, proclaims and professes this or that article of faith 
more or less openly and solemnly. 

It w^as then that entire universities arose, who made the de- 
fence of this mystery of faith a condition of their charter, 
and conferred no degrees in theology unless the promise was 
made to defend this prerogative of Mary. Moreover, special 
confraternities, under the title of the Immaculate Conception 
of Mary, were established, until finally, in the plenitude of 
time, the holy Father, Pius the IXth. felt himself particularly 
impelled by the power of the Divine Spirit, to decide and to 
define, that this prerogative of Mary, was, henceforth, to be 
regarded as an article of faith, and to be acknowledged as 
such by the whole Christian world. He sent a circular letter 
to all the bishops of the Catholic world, and in the answers 
of six hundred and fifty bishops there was not found even a 
single one against this mystery of faith, nay, six hundred of 
the bishops besought the holy Father to give his decision and 
define it as an article of faith, which he did accordingly, after 
invoking the Holy Ghost, on the 8th of December, 1854, in 
the cathedral of St. Peter at Rome, surrounded by two him- 



50 



MANUAL OF THE CATHOLIC RELIGION. 



dred bishops. The entire Catholic world rejoiced in this ex- 
altation of Mary, the Immaculate Mother of J esus. 

Q. Was Mary not redeemed, then, through Jesus, because 
she was conceived without sin ? 

A. Yes, she was; for she owed this exemption from 
sin alone to the redemption which came to the human race 
through Jesus, as St. Anselm remarks in some of his 
writings, saying : 44 The redeeming power of Christ did em- 
brace not only those that lived after Him, but reached also 
those that were before Him, so that, hence, He could free her 
in whose womb He was to assume flesh and blood, from all 
sin, by way of anticipation. The purity of His divine nature 
demanded that a mother equally pure should conceive Him. 

Q. Who was it that freed us children of Adam, bora in 
sin, from this stain, and from the pernicious consequences of 
original sin? 

A. The same incarnate Son of God, as we solemnly pro- 
fess in the second article of faith. 

Practice. — Thank God, that He cleansed you from the stain 
of original sin by baptism, and for making you the restored 
image of God : preserve now with the utmost solicitude that 
sanctifying grace, and endeavor to become more and more 
like unto God by the constant practise of virtue. But be 
sure you also keep up that lasting struggle against the con- 
cupiscence of the flesh; and the temporal adversities and 
sufferings of life you will turn to your advantage for an in- 
crease of merit and your eternal joy. Do not give the devil 
the pleasure of depriving you a second time of heaven, and 
hurrying you into eternal perdition. 



The Second Article of Faith. 

Q. What is it that the second article of faith teaches us ? 

A. It teaches us concerning the Second Person of the most 
Holy Trinity, the Son of God and our Eedeemer. 

Q. Why do we say : and in Jesus Christ] 

A. Because that is the name of the Son of God, made man. 

Q. What does the name, " Jesus," signify? 

A, It signifies Saviour : " For," said the angel to Joseph, 
"He shall save his people from their sins." Matt. i. 21. 

Q. Why do we incline our head, or bend our knee ? when 



ON FAITH. 



51 



we pronounce the name, " Jesus," when we do not do so on 
hearing or speaking the other divine names % 

A. Because it is this very name that reminds us of the 
greatest of the blessings of God, our Creator and Redeemer ; 
for, as the Church says : " To have been born would have 
availed us nothing, if we had not been also redeemed." 

Then, because this name puts us particularly in mind of 
the humiliation of the Son of God, whom the Father, on that 
account, exalted, in order that, at the name of Jesus, every 
knee should bend in heaven, upon earth, and under the earth. 
We bend our knees adoring with the holy angels, and also 
the evil spirits do it, because they are vanquished and pros- 
trated by the power of this heavenly name. 

Q. How great is the power of the most holy name of Jesus ? 

A. By means of the most holy name of Jesus we are ena- 
bled to obtain all heavenly graces and to defend ourselves 
against all evil, as far as it is conducive to our salvation. 

Q. When should we pronounce this holy name 1 

A. 1. Whenever we wish to address God in prayer, and 
to strengthen our confidence in God. 

2. Whenever the evil spirit assails us ; especially, by temp- 
tations against purity, which are effectually repelled by vir- 
tue of this most holy name. 

3. Whenever we are in any other danger of body or soul, 
to the end that we may be preserved by the power of this 
name from all misfortune. 

4. In the evening, when we go to bed, let the most holy 
names of Jesus and Mary be our last words, and in the morn- 
ing our first thought be of them. Only beware lest you do 
it out of mere habit or with levity. 

5. And finally, at the hour of death, let this name of salva- 
tion be in our hearts and on our dying lips, to the last 
breath we draw — remembering the words of the prince of 
the Apostles : " For there is no other name under heaven 
given to men whereby we must be saved." Acts, iv. 12. 

To this particular veneration of the most holy name of 
Jesus we are also induced, by the treasures of grace, or in- 
dulgences, which the Popes have granted to those who honor 
devoutly this holy name in life, and by the plenary indul- 
gence granted to them at the hour of death. 

Wherefore, let us also, very often and confidently, say and 
sigh : " O Jesus ! O most amiable Jesus ! O most sweet Jesus ! 



52 



MANUAL OF THE CATHOLIC RELIGION. 



O most ardently desired Jesus ! O Jesus ! through the 
love and reverence wherewith thy most beloved mother called 
Thee thus, I beg of Thee to be merciful to me now and at the 
hour of my death ! Jesus, for Thee I live, for Thee I die ; into 
Thy hands I commend my spirit !" Make frequent use like- 
wise of the beautiful and consoling salutation : " Praised be 
Jesus Christ, for ever and ever. Amen." 
Q. Why do we add " Christ ?" 

A. Because Christ means anointed, which is a name of 
dignity and office ; for instance — • 

Priests, prophets, and kings, were anointed with holy oil. 
Jesus is the eternal high-priest, " who, reconciling the world 
to His Father with his own blood on the altar of the cross, 
ascended into heaven, having obtained eternal redemption. 
There he is interceding for us with His Father, offering to 
Him his merits, and pouring forth upon us His graces and 
benedictions." Heb. ix. 12. 

Jesus is also the light of the world, whose spirit enlight- 
ened the Prophets of old, and through whose word the world 
received the full knowledge of the true God. It is He whom 
all the prophets predicted, and of whom Isaiah in particular 
testified : " The Spirit of the Lord is upon me, because the 
Lord hath anointed me : He hath sent me to preach to the 
meek." Is. lxi. 1. 

Jesus is, moreover, that King of kings and Lord of lords, 
of whom the angel spoke to Mary : " And of His kingdom 
there shall be no end." Luke, i. 83. And who appeared to 
St. J ohn from heaven, with the inscription : " The King of 
kings and the Lord of lords." To him the Father delivered 
not only the kingdom of His Church on earth, but all power 
in heaven and on earth, over the whole world, whose princi- 
palities and powers shall all be subject to Rim at the end of 
time." 1 Cor. xv. 28. 

Jesus is also called Christ, in order to indicate by this 
name that eminently high dignity, to which the human nature 
of the incarnate Son of God was exalted, surpassing all other 
creatures in heavenly glory ; because in it there dwells the 
plenitude of the real Deity, according to the Apostle : " God, 
thy God, hath anointed thee with the oil of gladness above 
them that are partakers with thee." Heb. i. 9. 

Q. Whence do we know that Jesns Christ is the promised 
Messiah ? 



ON FAITH. 



53 



A. Because in him was fulfilled all that the Prophets 
had predicted concerning the Messiah, as may be seen from 
the life of Christ. 

Q. Which are the things that the Prophets predicted, con- 
cerning the Messiah 1 

A. 1. The time of his coming, the circumstances of his 
birth, of his life, of his sufferings, and of his death. 

2. His resurrection from the dead and ascension into hea- 
ven, and the sending of the Holy Ghost. 

3. The destruction of Jerusalem, which was to take place 
after his death, the rejection of the Jews, and the conversion 
of the Gentiles. 

4. The founding, the spreading, and the eternal duration of 
his Church. 

Q. How did the Prophets point out the time of his com- 
ing ! 

A. The Patriarch Jacob prophesied that the Messiah would 
come at that time when the sceptre should have been taken 
from the tribe of Judah. The Prophet Daniel more clearly 
indicated that time : he prophesied that from the time of the 
mandate, issued for the rebuilding of Jerusalem, till the death 
of the Messiah, there would elapse nearly seventy weeks of 
seven years each ; i. e., nearly four hundred and ninety years. 
And Aggaeus said : That at the coming of the Messiah, the 
second Temple would yet stand, and that the whole world 
would be in great expectation. Now, all this was fulfilled in 
Jesus, with the greatest accuracy, as both Gospel and history 
prove. 

Q. What did the Prophets say, concerning the birth of 
the Messiah % 

A. That he was to be born in Bethlehem, of a Virgin of 
the tribe of Juda, and of the family of David ; that he should 
be worshipped and adored by kings coming from the East. 
Ph. vii. 11, xi. 1, and lx. 6 ; Mich. v. 2 ; Ps. lxxi. 10. All 
this was accurately fulfilled in regard to Jesus. 

Q. How do the Prophets describe the life of the Messiah? 

A. They prophesy his return out of Egypt, his public 
teaching, his wonderful cures, his forbearing love and mild- 
ness, his public entry into Jerusalem. Is. lxi. and xxxv. 3 ; 
Zach. ix. 9. All this, too, was fulfilled in Jesus. 

Q. What do the Prophets say of the sufferings and death 
of the Messiah 1 



54 



MANUAL OF THE CATHOLIC RELIGION. 



A. They predict nearly all the circumstances attending it, 
namely : that he should be sold for thirty pieces of silver — 
that he should be bound, brought before judges, outraged, 
and spat upon— that they would pluck out his hair, whip him, 
give him vinegar and gall to drink, nail him to a cross, and 
mock him whilst he hung thereon ; and wagging their heads, 
cry out : " He has hoped in the Lord, let the Lord help him" 
— that they would divide his clothes, and cast lots for his 
upper-garment, and that they would break no bone of his 
body. Zach. xi. 12, 18 ; Is. I. 6 ; Ps. xxi. 4, lxviii. 24. All 
this, too, was done unto Jesus. 

Q. What do the Prophets announce concerning the works 
of the Messiah, and their effect after his death % 

A. That his tomb should be glorious, that his body should 
be free from corruption ; that he would raise himself to life 
again, ascend into heaven, and pour forth his spirit into the 
hearts of the children of men. Ps. iii. 10, Ixvii. 19-34 ; Is. 
xi. 10 ; Joel, ii. 28, 29. This was likewise fulfilled in Jesus. 

Q. What do the Prophets say of the fate that was to befall 
the city of J erusalem and the Jewish people after they had 
killed the Messiah % 

A. They say, that a strange people would come, together 
with their rulers, to destroy Jerusalem and the Temple, and 
that this destruction should last till the end of time. Fur- 
ther, that the Jews themselves should be blinded and rejected, 
dispersed among all nations, and live without a Temple ; but 
that they should last till the end of the world, and finally be 
converted to the true faith. 

Now, Jerusalem was destroyed, and the Temple burnt 
down, by the Romans, seventy years after the birth of Christ. 
One million one hundred thousand Jews lost their lives, and 
the rest were driven into exile, and scattered over the whole 
earth, to be living witnesses of the divine punishment in- 
flicted upon them for the murder of the Redeemer, and as 
such they are miraculously preserved among the nations 
even to the present day. 

Q. What do the Prophets say concerning the conversion of 
the nations, and the Church of God, as the kingdom to be 
founded by the Messiah % 

A. All that we see realized since the descent of the Holy 
Ghost upon the Apostles during one thousand eight hundred 
years \ namely, they announced that the Messiah should be 



ON FAITH. 



55 



the light of the Gentiles, and that all nations should be 
blessed in Him. Wis. xxii. 18 ; Ps. lxxi. ; Is. xlii. 5. 

That He would institute a new sacrifice, a new priesthood, 
and, therefore, a new covenant, a new kingdom of God, i. e., 
establish His Church ; which kingdom should reach from sea 
to sea to the boundaries of the earth, and last for all eternity. 
Mat. i. 11 ; Is. lxvi. 21 ; Jer. iii. 15 ; Zach. ix. 10; Dan. ii. 
44, and xvii. 14. And so it has come to pass ; the Church is 
really established upon earth, victorious and unshaken amid 
storms and turmoils, as the teacher of nations enlightened 
from above : sending her missionaries throughout the world, 
ever since the times of the Apostles. 

Q. Were these prophecies known to the world before the 
coming of Christ ? 

A. Yes ; even in paradise, immediately after the fall of 
the human race in the person of Adam and Eve, there was 
promised to them the future redemption and the rescue from 
the power of Satan. The promise is this : 44 1 will put enmi- 
ties between thee and the woman, and thy seed and her seed : 
she shall crush thy head, and thou shalt lie in wait for her 
heel." Gen. iii. 15. 

This promise was often repeated in after times, and con- 
firmed, and rendered still more clear, especially to those and 
through those, whom the Lord had chosen, by a particular 
favor, to be special instruments in the order of salvation. To 
this connection belongs especially the celebrated promise 
made to Abraham the noble patriarch of the faithful : " Be- 
cause thou hast done this thing, and hast not spared thy only 
begotten son for my sake : I will bless thee, and I will mul- 
tiply thy seed as the stars of heaven, and as the sand that is 
by the sea shore : and in thy seed shall all the nations of the 
earth be blessed." Gen. xxii. 16-18. Christ, the Saviour, 
was to be a "descendant of Abraham according to the flesh, 
and to bring salvation to all that love of His coming. 

Soon after, the Lord confirmed this promise to Jacob, the 
grandson of Abraham. For when in a dream, he saw a lad- 
der which reached from earth to heaven, and upon which the 
angels of the Lord were ascending and descending, he heard 
the voice of the Lord from above assuring him : " In thy 
seed all the tribes of the earth shall be blessed." Gen. 
xxviii. 4. And so it came to pass. 

For this promise was afterwards more and more confirmed 



56 



MANUAL OF THE CATHOLIC RELIGION. 



by the election of the people of Israel, by the legislation of 
Moses, by all the types and emblems of the Old Testament, 
both in its religious institutions and political relations. 

The whole of the Old Testament was, according to the ex- 
press remark of St. Paul in his Epistle to the Hebrews, x. 4, 
a foreshadowing of the church, as the reign of the coming 
Messiah. About this reign of God upon earth, and the person 
of the Messiah, the Prophets, enlightened by the Spirit of 
God, announced, moreover, the most important events in a 
manner which gives the most conclusive testimony of the 
Divinity for the authenticity of the Saviour of the world and 
His holy Church. For they predicted, as we have seen 
above, the birth of the Redeemer, the events of His life, His 
passion, His death, His Resurrection, His ascension, and the 
fate of the Church which He established, down till the day 
of general judgment. 

The primitive tradition of a Saviour to come was kept up, 
to a certain extent, even among the heathens themselves, as 
may be shown from the works of a Suetonius, Tacitus, and 
other pagan authors of antiquity. 

Suetonius in his life of the Emperor Vespasian, writes 
thus : " It was an old and constant opinion throughout the 
entire East, that by an indubitably certain decree, at that 
time descendants of the Jews should attain the highest 
power." Vita Vesp. c. iv. Namely, through the reign of 
the Church, which, established through Christ by the Apos- 
tles, soon actually overspread all the kingdoms of the world. 

Tacitus speaks in almost the same terms — he says : " Many 
persons were firmly persuaded, it being contained in the old 
writings of the priests, that at the same time the East should 
become powerful, and that the descendants of the Jews should 
attain the highest power." 

Moreover, in the works of the most celebrated poets of 
classical antiquity, are found allusions to this primitive tra- 
dition, and to a universal expectation of the nations for an 
event that would tend towards the amelioration, happiness, 
and sanctification of man. 

Virgil sings in his fourth Eclogue, thus : — 

" The last great age, foretold by sacred rhymes, 
Renews its finished course ; Saturnian times 
Roll round again ; and mighty years, begun 
From their first orb in radiant circles run. 



ON FAtTH. 



57 



The base degen'rate iron offspring ends ; 

A golden progeny from heaven descends. 

chaste Lucina ! speed the mother's pains ; 

And haste the glorious birth ! — 

The father banish'd virtue shall restore ; 

And crimes shall threat the guilty world i o more." 

Also the celebrated books of the Sibyls bear testimony of 
this expectation of the nations, and this primitive tradition 
of a Saviour that was to come, though it was often disfigured 
by human additions. Justin appeals to them thus against the 
pagans themselves : " Believe," says he, " the primeval Sibyl, 
whose books are spread over the whole world . . . when 
predicted clearly and evidently the coming of our Redeemer 
Jesus Christ." Graec. Cohert. i. 25. 

We read also in Tobias distinctly enough, that the very 
dispersion of the Jews among the nations greatly contributed 
to the revival and preservation of this expectation. 

Q. Did Christ declare himself as the Messiah, and, in order 
to prove His declaration, point to those prophecies. 

A. Yes, He did. " Search the Scriptures," says Jesus to 
the Jews, " for the same are they that give testimony of 
me." John, v. 39. At another time, He opened the Scrip- 
tures, and 'quoted a passage from the Prophet Isaias : " Now 
this prophecy begins to be fulfilled in me." Besides, we often 
jead that Jesus said : This or that happens, " that the words 
of the Prophets might be fulfilled." And when the Samari- 
tan woman at the well said : " We know that when the Mes- 
siah comes, He will teach all things ;" Jesus said plainly : "I 
who speak to thee, I am He." In like manner did Jesus, 
after His resurrection, point to predictions of the Prophets, 
which had been fulfilled by His life, passion, and death. 

Q. Did the Apostles believe and teach the same % 

A. Certainly, they did. For, in the very first address 
St. Peter made to the people, after the descent of the Holy 
Ghost, he proved that Jesus was the Messiah promised in 
the Old Testament. The Evangelists, too, constantly refer 
to the Prophets, when they relate the life of Christ. And 
the Epistles of all the Apostles everywhere renew this asser- 
tion, especially those of St. Paul. 

Q. Why does the Church add the words : " His only begot- 
ten Son ?" 

A. Because Jesus, the promised Messiah, is God — namely, 
the Second Person of the Divinity. 
3* 



58 



MANUAL OF THE CATHOLIC RELIGION. 



Q. Whence do we know that Jesus Christ is true God ? 

A. 1. From the predictions of the Prophets. They dis- 
tinctly speak of the promised Redeemer, as God. " God 
himself will come, and will save us." Is. xxxv. 4. "His 
name shall be Emanual — God with us." And Jeremias : 
" This is the name by which He shall be called : The Lord, 
Jehovah, our Trust." " Behold I send my angel before me," 
says the Prophet Malachias, where God, the Lord, speaks 
of the precursor of the Messiah. Malach. iii. And the Pro- 
phet Aggaeus asserts, that the Lord would show himself as 
Saviour and Prince of Peace in the second Temple." Ag. ii. 

2. Jesus Christ is true God. This is manifest from the 
Salutation of the angel to Mary. He says : " The power of 
the Most High shall overshadow thee ; and, therefore, also, 
the Holy One which shall be born of thee, shall be called 
the Son of God." Luke, i. 35. 

3. Jesus Christ is true God. The testimony of the Father 
from heaven shows this clearly. For, at the Baptism, and at 
the Transfiguration of our Lord on Thabor, a voice was heard 
from heaven, which said : " This is my beloved Son, in whom 
I am well pleased." Matt. iii. 17, xvii. 5. 

4. Jesus Christ is true God. This is clear from the con- 
fession which Jesus made of himself as well as from the 
testimony by which he confirmed the same through his* 
miracles, his prophecies, his doctrine, his life, death, and re- 
surrection. 

For Jesus Christ positively asserted, that he had the same 
nature with the Father, and the same divine power, that he 
performed divine works, and that he was from eternity, and, 
by nature, the Son of God. Here are the words of Scrip- 
ture : 44 1 and the Father are one. Believe that the Father is 
in me, and I in the Father." John, x. 38. 4i He that seeth 
me, seeth the Father also." John, xiv. 9. 44 All things what- 
soever the Father hath, are mine." John, xvi. 15. 44 What 
things soever the Father doeth, these the Son also doeth in 
like manner. For, as the Father raiseth up the dead, and 
giveth, so the Son giveth also life to whom he will ; that all 
men may honor the Son, as they honor the Father." John, 
v. 19, xxi. 23. 44 Amen, amen, 1 say unto you, before Abra- 
ham was made, I am." 44 Dost thou believe in the Son of 
God V — So Jesus asked the man born blind. 44 Who is the 
Lord V said he, 44 that I may believe in him V And J esus 



ON FAITH. 



59 



said to him : " Thou hast seen him, and it is he who talketh 
with thee." And the man said: "I believe, Lord." And 
falling down, he adored him. And Jesus permitted him to 
do so, and thus professed himself to be God. 

How did Jesus confirm this testimony of his Divinity ? 

A. In the first place, by his miracles, of which very many 
are recorded in the Gospel, and which were so manifest that 
even his most bitter enemies could not deny them. To these 
Jesus appealed as an undeniable testimony of his divinity. 
Thus, when Jesus said : " I and the Father are one," the 
Jews took up stones, to stone him. And when Jesus asked 
them on account of which of his works they intended to stone 
him, the Jews answered : " For a good work we stone thee 
not, but for blasphemy ; and because that thou, being a man, 
makest thyself God." Then Jesus replied : " If I do not the 
works of my Father, believe me not ; but if I do, though you 
will not believe me, believe the works, that you may know 
and believe that the Father is in me, and I in the Father." 
John, x. 30, 31, 32, 37, 38. 

Secondly, Jesus confirmed this testimony by his prophecies, 
especially by those concerning his death and his resurrection 
by his own power. " I have power to lay down my life and 
to take it up again." John, x. 18. 

Thirdly, Jesus confirmned this testimony by his doctrine 
and by the sanctity of his life. Jesus preached the most 
pure doctrine, regarding the worship and adoration of God. 
He taught men the most holy duties to God, in a manner 
that every one understood and acknowledged : " Never has 
any man thus spoken !" And he corroborated this doctrine 
by the example of so holy a life, that he could ask his most 
bitter enemies themselves : " Which of you shall convince 
me of sin V Now, if Jesus were not God, he would have 
committed the greatest of crimes, and been guilty of the 
most shocking blasphemy, and have led men into more 
heinous idolatry than man had ever done before. But this 
disagrees w 7 ith his holy teaching, and the example of his holy 
and virtuous life, especially as Jesus did not derive any tem- 
poral advantage from it, but, on the contrary, had to suffer 
only persecution, torments, and the most ignominious death, 
as man. 

Fourthly. Jesus confirmed the profession of His Divinity 
by His death, for it was the real cause of His crucifixion. 



60 



MANUAL OF THE CATHOLIC RELIGION. 



For Jesus Christ was thus asked by the high-priest; " I ad- 
jure Thee by the living God, that Thou tell us, if Thau be the 
Christ, the Son of God." And Jesus said to him: "Thou 
hast said it." Then the high-priest rent his garments, and 
saying : " He hath blasphemed : what further need have we 
of witnesses % Behold, now you have heard the blasphemy : 
what think you % But they answering, said : He is guilty of 
death." Matt, xxvi. 63-66. And it was this crime, of which 
they accused Jesus before Pilate, as a certain ground for His 
condemnation. " We have a law," said the Jews ; " and ac- 
cording to the law He ought to die ; because He made him 
self the Son of God." John, xix. 7. Even whilst He was 
hanging on the cross they mocked Him, saying, c# If thou be 
the Son of God, come down from the cross." — Matt, xxvii. 
40. 

Finally, Jesus proved His divinity by His resurrection, 
which is the seal of the truth for the whole and entire faith, 
as He himself taught it, and the Apostles preached it. But 
they believed and taught, that Jesus is the Son of God, and 
therefore true God. 

Q, What is the doctrine of the Apostles concerning the 
divinity of Christ % 

A, The Apostles expressly confess : 1. That Jesus Christ 
is true God, and the Son of God. 2. That He possesses the 
whole plenitude of the divinity and the infinite perfections of 
God. 3. That on this account He is entitled to the homage 
of all creatures. 

" Thou art Christ," answered St. Peter, " the Son of the 
living God." Matt, xvi. 16. " We know that the Son of God 
is come. This is the true God, and eternal life." 1 John, v. 
20. " Christ . . . who is over all things, God blessed for 
ever. Amen." St. Paul to the Romans, ix. 5. " In Christ 
dwelleth all the fullness of the Godhead corporally." The 
same Apostle to the Colossians, ii. 9. And St. John testifies 
of Christ the Son of God : " In the beginning was the Word, 
and the Word was with God, and the Word was God. The 
same was in the beginning with God. All things were made 
by Him : and without Him was made nothing that was made 
— and the Word was made fleslf, and dwelt among us : and 
we saw His glory, the glory as of the only begotten of the 
Father, full of grace and truth." John, i. 1-4, 14. 

" In Him (in Christ) were all things created in heaven and 



ON FAITH. 



61 



on earth, visible and invisible, whether thrones or dominations, 
principalities or powers: all things were created by Him and 
in Him. And He is before all, and by Him all things con- 
sist." Thus St. Paul to the Colos.rians, i. 16, 17/ The same 
Apostle commences his Epistle to the Hebrews with the fol- 
lowing illustrious and all-embracing confession of the dignity 
of the Messiah, and of the proper divine nature of Christ : 
" God having spoken on divers occasions, and many ways, in 
time past, to the fathers by the prophets ; last of all, in these 
days hath spoken to us by His Son, whom He hath appointed 
heir of all things, by whom also He made the world : who 
is the splendor of His glory and the figure of His substance." 
Heb. i. 1-3. 

Whence St. Paul assures us, that it is written of Jesus in 
the Psalms : " Let all the angels of God adore Him." Heb. 
i. 6. And again : " That in the name of Jesus every knee 
should bow of those that are in heaven, on earth, and in 
hell." Philip, ii. 10. Now, according to the doctrine of 
Jesus himself, adoration is due to God alone ; but this ado- 
ration is due to Jesus, therefore Jesus is God. 

The Apostles also confirmed this faith by their doctrine, 
by their holy lives, by the innumerable miracles they wrought, 
by their martyrdom and death, and by the wonder of won- 
ders, the conversion of the whole world. 

But regarding the faith of the primitive Christians, this 
faith is attested, not only by the acts of the martyrs, but 
also, and more especially by the Creed of the Church, drawn 
up by the Fathers of the first QEcumenical Council of Nice, 
and in which the Church solemnly professes her belief in the 
holy Sacrifice of the Mass, "that Jesus Christ is real God 
and consubstantial with the Father, God from God, Light 
from Light, true God from the true God, born of Him, not 
created, by whom all things were made." 

This faith, also, the holy martyrs so often confirmed and 
sealed with their own blood. 

Q. Having considered the arguments for the dignity of the 
Messiah and the Godhead of Jesus ; what are we to think of 
the Jews, and of the stupidity of the so-called free-thinkers, 
who say that Jesus was only a wise and eminently just man 1 

A. Both, indeed, excite our astonishment and pity ; but 
both, too, are a striking proof of the blindness of man, if he 
voluntarily closes his eyes to the light of faith. As regards 



62 



MANUAL OF THE CATHOLIC RELIGION. 



the Jews, it is well known that they anathematized any one who 
should attempt to interpret the prophecy of Daniel, over the 
preservation of which they themselves watched most carefully, 
and which would lead them directly to Christ ; and yet they 
do not believe, but purposely closing their eyes, they seek 
the sun whose rays fall burning on their head. This their 
blindness is at the same time a punishment of God, for hav- 
ing murdered the Redeemer ; but yet, on that account, none 
of the Jews who is of good will, must necessarily perish. 
God permits that this veil of darkness should remain on the 
eyes of this unhappy people, in order that they, as the most 
bitter enemies of Christianity, may be unimpeachable wit- 
nesses of the foundation of the prophecies. In this manner, 
their historical certainty is established beyond a doubt even 
before the eyes of infidels, for it is recorded by the testimony 
of the bitterest enemies of the Christian name, with an accu- 
racy which made them count every letter of every book of 
the Holy Scriptures so as even to know which is the first, the 
middle, and the last letter, and how often every one of them 
occurs. Nevertheless, every Jew has the grace for his con- 
version, provided he will make use of it ; and this many of 
them do during their life, and, as we hope, many more at the 
hour of death. Innumerable examples confirm this hope, 
especially in Galicia and Poland, where the greatest number 
of them are gathered together, and where it is known, that 
Jews on their death-bed not unfrequently desire baptism, and 
thus die with the baptism of desire. 

But as for the blinded free-thinkers, who losing their faith 
in the midst of Christianity, look upon Jesus only as a wise 
man and the greatest teacher of virtue ; this senseless infatu- 
ation too, excites in us astonishment and pity. For what 
wisdom, or what virtue is there in this, that a mere man 
should pretend to be a God, and thus lead others into idola- 
try ? But this is the very thing which Jesus did, if he is 
not in reality the second person of the Deity, and he has de- 
luded the human race far more than Mahomet, who made 
himself only a prophet of the most High, but never laid any 
claim to the divine nature and substance, or suffered himself 
to be adored. 

He who fancies himself to be a God, is a fool ; and he 
who induces others to believe in him as really so, is a crim- 
inal, no hero of virtue, no sage, but the son of perdition, 



ON FAITH. 63 

who shall one day come pretending to be God, as St. Paul says ; 
namely, Antichrist. Thus then it comes also to pass here, 
what the Psalmist said .of old : " Malice has belied itself." 

Q. In what sense is it that Angels and we ourselves are 
called the sons and children of God ? 

A. In the figurative sense, namely, according to grace, and 
in as far as we together with the Angels have been created 
after the image of God, and are like unto Him by the sanc- 
tification of grace. 

Q. Why are the words " Our Lord " added ? 

A. 1. Because Jesus Christ, by His divinity, is our Lord, 
as is the Father and the Holy Ghost. 

2. Because as man He is also our Lord, since he freed us 
by His death from death eternal, and placed us in the liber- 
ty of the children of God ; on which account the Father has 
given to Him all power in heaven and on earth. He is 
therefore in the true sense of the word our Lord, because He 
bought us with His own blood, as the Apostle expressly re- 
minds us, saying : " You are bought with a great price." 1 
Cor. vi. 20. 

Practice. — Bear a great love to Jesus, being mindful of His 
natural dignity and majesty ; and considering in His person, 
being both God and man, the king of Angels, whom the 
Father in heaven has crowned with the diadem of power and 
glory. Consider also what Jesus has done for you and still 
does ; He became your Redeemer, your Father, your friend 
and your brother ; and think of the mercy, the liberality 
and the love with which He imparts to you, as the child of 
His Church, the graces of redemption. Make good use of 
every opportunity to increase in the knowledge and love of 
Jesus, and do all you can, to make Him known and revered 
by all mankind, as their incarnate Redeemer. 



The Third Article of Faith. 

Q. What does the third article of faith teach us % 
A. It teaches that the same Jesus Christ our Lord, the Son 
of God, became flesh in a miraculous and supernatural man- 
ner, that is to say, He assumed our human nature, in the 
womb of the Virgin Mary, and was born of that virginal 
mother, in order to appear among us as the Saviour of the 



64 



MANUAL OF THE CATHOLIC RELIGION. 



world, and to redeem the fallen race of man by His infinite 
merits. 

We profess, therefore, by this article of faith, that Jesus 
Christ the only begotten Son of God, took upon Himself our 
human nature in the material womb of Mary, in a manner 
altogether beyond the power and order of nature, and was 
conceived and made man by the power of the Holy Ghost, 
so that the same person remaining God from all eternity, 
united to Himself the nature of man, in time. This is the 
solemn declaration of St. John, the Evangelist. He who 
resting on the bosom of the Lord, drank in the profoundest 
knowledge of this ineffable mystery, announces it to us in 
the following terms : " In the beginning was the Word, and 
the Word was with God, and the Word was God." c< And 
the Word was made flesh and dwelt among us : and we saw 
His glory, the glory as of the only begotten of the Father." 
John, i. 1, and 14. The divine Word, namely, which subsists 
in the Godhead as a person, appropriated human nature to 
itself forming one person, whence followed that wonderful 
union of the two natures, by which each of them preserves 
its properties uneffaced, yet so that the human nature was 
elevated and ennobled to an infinite extent by this union, ac- 
cording to the remark of Pope Leo the Great, both beautiful 
and correct in its bearing. 

Q. What means, therefore, the expression : " Conceived 1" 
A. It means that the body of Christ was formed of the 
human blood of the Virgin Mary by the Omnipotence of 
God. 

Q. What is this mystery called ? 

A, The Incarnation of Christ the Son of God. 

Q. In what does the wonder of this Incarnation of the Son 
of God consist 1 

A. It consists in this, that, as soon as Mary had spoken 
the words of consent : " Behold the handmaid of the Lord : 
be it done to me according to Thy word ;" at that very mo- 
ment the body of Christ was formed in her womb by the 
power of God, and the soul of Christ united with it, and 
both the body and the soul, with the Divinity through the 
second divine person, in an unspeakable and undefinable man- 
ner, so that the wtiole humanity of Christ remains united to 
the person of the Son of God, and, consequently, the Deity 
dwells bodily in Christ, on whom the ever blessed Trinity 



ON FAITH. 



65 



pours out grace in such overflowing abundance., " thao of His 
fullness we all have received." John, i. 16. 

Q. Why do we say : M Who was conceived by the Holy 
Ghost ;" did not the Father and the Son, too, participate in 
effecting this wonder of the conception of Christ ? 

A. Certainly ; for each person in the Deity effects in union 
with the other all the operations of God that are external to 
Him, and, because all three persons are but one in essence 
and nature ; but, on account of the relation of the Divine 
persons to each other, the works of might are nominally as- 
cribed to the Father, those of wisdom to the Son, and those 
of love to the Holy Ghost. Now, since the Incarnation of 
the Son of God was preeminantly a work of love, the con- 
ception of Christ is nominally ascribed to the Holy Ghost. 

Q. How many different natures, therefore, are found in 
Christ ? 

A. Two ; the divine and the human nature. 

Q. Are there also two wills in Christ ? 

A. Yes, the divine and the human, but these ever agree in 
the most perfect manner, as Christ himself testifies. " Father, 
not mine, but Thy will be done." But also: "I do always 
what is pleasing to my Father." 

Q. How many persons are in Christ ? 

A, There is but one, namely, the second divine person. 

Q. In what sense is Mary the mother of Christ 1 

A. In this, that Christ as man, took His body of her. 

Q. In what sense is Mary the mother of God 1 

A. In this sense, that He who was born of her, is accord- 
ing to His person — God. 

Q. Who was J oseph in regard to Jesus 1 

A. He was His foster-father. " Jesus Christ being (as it 
was supposed) the son of Joseph." Thus, St. Luke, iii. 23. 

Q. What follows from this article of faith with regard to 
the manner in which we are to speak of Jesus ? 

A. That, in speaking of Him, we are never to confound 
the natures, nor to separate the person ; but that, on account 
of the union of the two natures into one person, there are 
predicated of course in Christ human things of God, and di- 
vine things of the man, but which are always to be under- 
stood in the sense just stated above, namely, without con- 
founding the natures, or separating the person. Thus the 
Scriptures speak of Christ, thus the holy fathers also, and 



66 



MANUAL OF THE CATHOLIC RELIGION. 



thus Christ speaks of himself, as for instance : 4 4 The Father 
is greater than I." This holds good of Christ in respect to 
His human nature ; whereas, when the same Jesus says of 
himself: " I and the Father are one ;" He says so in reference 
to His divine nature. In this there is no contradiction. 

Q. Why do we add in this article of faith : Born of the 
Virgin Mary ? 

A. Because we profess, by means of this addition, our be- 
lief in the maternity of the Virgin Mary, who was before, 
in. and after her delivery a virgin, and at the same time truly 
the mother of God, and must be called so, because the one 
whom she, in accordance with the prophecy of Isaias, con- 
ceived and bore, herself a virgin, is in reality true God and 
true man. 

The words of the Angel themselves point clearly to this. 
" Behold, thou shalt conceive in thy womb, and shalt bring 
forth a Son ; and thou shalt call His name J esus. He shall 
be great, and shall be called the Son of the Most High." 
Luke, i. 31, 32. 

It was becoming that this wonder of the wonders of God, 
this pledge of the divine power and love, should be prefigur- 
ed and declared by signs, and be honored by anticipation 
long before it was to happen. This was typified according 
to the unanimous interpretation of the doctors of Holy 
Writ, by that east gate of the sanctuary, which the Prophet 
Ezechial saw ever shut. It was also prefigured by that stone 
mentioned by Daniel, which " was cut out of a mountain with- 
out hands," and then " became a great mountain and filled 
the earth." So, too, with the rod of Aaron, which alone 
budded, bloomed, and brought forth fruit among the rods of the 
princes of Israel ; so, too, in fine with that bush which Moses 
saw on fire, but which was not burnt. Ezech. xliv. 2 ; Dan, 
ii. 34, viii. 35 ; Num. xvii. 8 ; Exod. iii. 

This most auspicious birth took place at Bethlehem, as the 
prophet Michaeas had foretold : " And thou Bethlehem, Eph- 
rata, art a little one among the thousands of Juda : out of thee 
shall come forth unto me that is to be the Ruler in Israel." 
Mich. v. 2. But we are admonished by the words of the 
angel, with what joys and exultation we should celebrate the 
memory of this blissful mystery of our redemption ; we are 
admonished by his words when he announced the tidinigs of 
joy to the world at the birth of the Redeemer, saying : " Be- 



# 



ON FAITH. 



67 



hold, I bring you tidings of great joy, that shall be unto all 
people ; for this day is born to you a Saviour, who is Christ 
the Lord, in the city of David." Luke, ii. 10-11. And sud- 
denly there appeared with the angel a multitude of the heav- 
enly host, praising God : " Glory be to God in the highest, 
and on earth peace to men of good will." Ibid. 13, 14. Now 
how far should our joy exceed that of the angels, since the 
Lord did not redeem them, but us. The holy Fathers, more- 
over, justly remark, that in this work of the redemption by 
Christ, the most holy Virgin Mary being the Eve of the new 
Covenant and the mother of the children of God according 
to the spirit, was in a similar manner to Him the heavenly 
Adam, what the earthly Eve was to the earthly Adam. 
Even the apostle often compares Christ with Adam, calling 
Him the heavenly Adam. 1 Cor. xv. 22-45. As namely, 
in the order of nature, Adam is the head of the human 
family, so, in the order of grace, in the order of regeneration 
for heaven, Christ is our head as children of God. And if 
on the one hand the earthly A.dam brought death upon us all, 
so Christ on the other hand, brought to all of us life. In a 
similar manner, discerning the prerogatives of Mary, we are 
allowed to compare her with Eve in paradise. For through 
Eve who proffered Adam the forbidden fruit, we came to be 
born children of wrath : through Mary, we received Jesus 
the blessed fruit of life, and by Him are born again in the 
charity of God for heaven. 

Eve believed the fallen angel, Satan : Mary believed the 
angel of light. Fallen Eve exalts herself : Mary full of 
grace, humbles herself to the lowest. 

Eve, in punishment of her disobedience, was to bring forth 
her children in sorrow : Mary, in recompense for her obedience, 
gave birth to Jesus the Son of God, in exultation of spirit, 
and remaining a virgin. O would to God, that following the 
humility, the obedience, and purity of Mary, we were always 
worthy to be called the children of such a mother ; in order 
that we, too, might be like unto Jesus, and share in abun- 
dance the fruits of that redemption which Christ effected by 
His bitter passion and death. 

To that end you will often consider the lives of Jesus and 
Mary as they are set before us in the pages of the holy Gospel. 



68 



MANUAL OF THE CATHOLIC RELIGION. 



The Fourth Article of Faith. 

Q. What does the fourth Article of Faith teach us ? 

A. It teaches us that Christ, after having labored for our 
salvation during a space of thirty-three years by His example, 
by His doctrine, and by His miracles, finally redeemed us 
by His passion and death on the cross, from death, sin, and 
hell. 

Q. "Was no other being capable of saving fallen man, ex- 
cept Jesus ? 

A. No, for none but a being personally united with God 
was able to oppose merits of infinite value to the infinite jus- 
tice of God, in order to atone for the guilt of sin committed 
against Him. 

Q. Why did Christ suffer for us ? 

A. First, In order to free us from the guilt and punish- 
ment of sin. 

Christ, indeed, could have redeemed a numberless multi- 
tude of worlds even by a single prayer or supplication, since 
every action of His being that of a God-man, was of infinite 
value ; yet He choose to suffer, in order to prove the greatness 
of His love for us, and thereby to excite us the more power- 
fully to subdue ourselves, and to persevere in virtue till the 
end ; even if it should require the greatest sufferings on our 
part, nay, death itself. 

Secondly, Christ suffered, in order to regain for us grace 
and the state of children of God, which we lost by sin, as 
well as the means of grace and of salvation, 'and finally eter- 
nal life, iu greater abundance and with greater efficacy. 

Thirdly, in order to teach us by his own example those 
principal virtues which we are to practise, and by which we 
are to serve God here upon earth, if we wish to be saved 
through Christ. 

These virtues are: Humility, Obedience, Patience, and 
perfect Charity, towards God and man. Nothing, indeed, 
teaches us these virtues so expressly, or calls upon us so 
powerfully, to practise them faithfully, as the example and 
model of the suffering Saviour. According to the admonition 
of the prince of the Apostles, St. Peter : " Christ suffered for 
us, leaving you an example, that you should follow his steps. 
Who, when He was reviled, did not revile. Who, his own 



ON FAITH. 



G9 



self, bore our sins in his body upon the tree (of the cross), 
that we, being dead to sin, should live to justice." 1 Peter, 
ii. 21-24. And St. Paul exhorts us, in these words : " Let 
mind be in you, which was also in Christ Jesus ; who, being 
in the form of God, thought it no robbery himself to be 
equal to God ; but debased himself, becoming obedient unto 
death, even unto the death of the cross. 55 St. Paul to the 
Philippians, ii. 5-8. " Nowhere, 55 writes St. Augustine, 
M have I found such an efficacious remedy, as the wounds of 
Christ. 55 

Q. How did Christ suffer, and how could He suffer, since 
He was the true Son of God % 

A. Christ suffered in those powers of His person, capable 
of suffering ; for, by means of His humanity, He could truly 
and really suffer in body and soul ; but, according to His 
Divinity, He, of course, could not suffer, and neither did He 
suffer, according to His Divinity, though He suffered as God, 
since, according to His person, He was as man, also the Son 
of God, as already stated many times. 

Q. Why do we particularly add, " crucified V 

A- Because Christ finished His sufferings and the work of 
Redemption, by His death on the cross. But Christ wished 
to accomplish the work of Redemption in this manner, be- 
cause this kind of death was preeminently fitted for appro- 
priating to us the greatness of His love until the end of time. 
The sight of the Redeemer nailed to a cross, with His arms 
expanded, His sacred heart pierced through for our sake — 
these are, indeed, the visible expression of this love, offering 
itself for those who are His, faithfully, until death, panting, 
as it were, after our salvation. A sight which constantly 
cries out to us in the words of the Prophet : " He was offered, 
because it was His own will. 55 Is. liii. 7. Christ himself 
confirms it, saying : " And I, if I be lifted up from the earth, 
will draw all things to myself. 55 John, xii. 32. And again : 
" No man taketh it (life) away from me ; but I lay it down 
of myself, and I have power to lay it down. 55 Ibid, x. 18. 

Moreover, Christ chose the death of the cross, because, by 
the wood of the tree of the forbidden fruit, temptation to sin 
entered this world. Just, therefore, as Satan made use of 
wood, to cause the fall of man, in the same manner did Christ 
choose to gain the victory over him by the wood of the holy 
cross ; delivering man, by that victory, from the power of the 



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MANUAL OF THE CATHOLIC RELIGION. 



devil and from hell. Besides, this mystery was also pre- 
figured in the Old Testament. Types of the bloody sacrifice 
of Christ on the cross were the offering of Isaac, who carried 
to the mountain the wood, upon which He himself was to 
die ; the killing of the paschal Jamb and its preparation, and 
particularly the brazen serpent set up in the desert. Gen. 
xxii. ; Exod. xii. ; Num. xxi. 

Q. Why do we add, " who died ?" 

A. First, that we may be the more impressed with the 
great truth that it was the death of Christ which freed us 
from eternal death. Second, that Christ wished to offer him- 
self to His heavenly Father for us, in a very particular man- 
ner, in the sacrifice of love which was typified by all the 
sacrifices of the Old Law. Third, that Christ sealed, by His 
death, the New Law, and the promises of eternal life ; for, 
" Being consummated, He became the cause of eternal salva- 
tion to all that obey him." Heb. v. 9. 

Q. Why do we add, "buried?" 

A. It was the will of Christ to be buried, and to remain 
till the third day, in the grave. 

First, in order to place it beyond doubt that he had truly 
died. 

Second, to give a clearer proof of, and an increase of glory 
to His Resurrection, on the third day. 

Q. Since Christ redeemed all men by His passion and 
death, why is it that all are not saved ? 

A. Christ, indeed, redeemed all men by a superabundant 
redemption; but in order to appropriate to ourselves the 
fruits of redemption, and to be saved by it, it is necessary, 
that, on our part, we should offer no impediment to the divine 
grace, but cooperate with it, by professing the holy faith, and 
by a diligent practice of good works. But in this many are 
negligent and deficient, and hence it is, that they remain the 
enemies of God and are lost; but lost through their own 
fault. For whosoever is truly of good will, avoids evil with 
the help of God's grace, as well as he can ; does good in life 
or in death, and will surely attain, by the grace of Christ, to 
the knowledge of the holy faith, as far as it is necessary for 
his salvation. 

Q. What should we do when we look at an image of our 
crucified Redeemer ] 

A. We should return our warmest thanks to our Saviour 



ON FAITH. 



71 



for the immense benefit of our redemption, and then endeavor 
to excite ourselves powerfully, to follow Him by the perfect 
exercise of the virtues mentioned above, and also to avoid 
every shadow of sin. But is it possible, that a Christian 
could wish to wound and to crucify his Saviour anew by new 
sins, the Saviour whom he already sees offered for him on the 
cross, offered a victim of love 1 Moreover, we should implore 
the mercy of God to pardon the sins already committed, and 
we should love to exclaim with St. Francis Xavier ; " O Je- 
sus, my crucified love !" How pleasing this kind of venera- 
tion is to the Saviour, he indicated one day in a particular 
manner to St. Gertrude, saying : " As often as any one looks 
devoutly upon me on the cross, so often is he benignly looked 
upon by God's mercy." Bios. Man. Spir. c. i., Pass. Christi. 
Certainly, the passion and death of Christ imparts consolation 
to the sinner ; grace, strength and life to all ; " for," as St. 
Paul says, " if we have suffered with Christ, we shall also be 
glorified with Christ." 

The Fifth Article of Faith. 

Q. What are we taught by the fifth Article 1 

A. That Christ, having died on the cross, His soul descend- 
ed into the lower regions, partly in order to appear as con- 
queror in hell, partly in order to liberate thence the souls of 
the patriarchs and the just who awaited His coming in Limbo. 
According to His body, Christ remained in the tomb, from 
which He, by His own power, rose on the third day to the 
life of immortality and glory. 

Q, By whose power did Christ descend to the lower regions ? 

A. By His own power. 

Christ did not descend thither, carried or necessitated, but 
with great glory, might, and splendor, converting, by His 
mere presence, the darkness of that abode of expectation 
into a paradise of consolation, in accordance with the words 
which Jesus spoke to the penitent thief who was crucified 
with Him : " This day thou shalt be with me in paradise.'' 
Luke, xxiii. 43. 

Q. Whither did Jesus descend % 

A. Into the lower regions, where three places are to be distin- 
guished. The first is the real Hell. That is the place where 
the damned suffer eternal punishment. 



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MANUAL OF THE CATHOLIC RELIGION. 



The second place is Purgatory, i. e., a place where those 
souls are who departed this life in the grace of God, but 
stand as yet in need of being cleansed, on account of sins 
which they committed upon earth, for the temporal punish- 
ment of which they did not make satisfaction in the flesh. 

The third place is Limbo, or that place which received the 
souls of the just who died before Christ, hoping in the Sa- 
viour, and in that hope serving God, saved themselves. 

It was to this latter place that Christ descended in the 
quality of deliverer, in order to take with Him, on His as- 
cension into heaven, the just of past ages. "Thou also," 
says the Prophet Zacharias, " by the blood of Thy testament, 
hast sent forth Thy prisoners out of the pit wherein is no 
water." Zach. ix. 11. " He was put to death, indeed, in the 
flesh, but brought to life by the spirit, in which also He came 
and preached to those spirits which were in prison." 1 Pet. 
iii. 18, 19. But Christ showed himself, too, in other places 
of the lower world, to the terror of the evil spirits, whose 
power He had vanquished and destroyed ; to the horror of the 
damned, who saw in Him the judge that was one day to pro- 
nounce sentence upon them ; but also for the consolation and 
deliverance of the souls who were suffering in the flames of 
purgatory. 

Q. If only the soul of Christ descended, why then do we 
say positively : Christ descended into hell, and not, the soul 
of Christ descended ? 

A. Because the person of Christ remained inseparably 
united to His soul, as well as to His most holy body in the 
tomb. We say, therefore, with justice : Christ was in the 
sepulchre, and Christ descended into hell. 

For the rest, as the holy fathers remark, according to the 
indication of St. Peter, there is a good deal of obscurity 
about that which Christ during those days did in the nether 
world, namely, as to how He applied the fruits of the re- 
demption just effected. This obscurity it is impossible for 
us to penetrate, but it is also unnecessary. The day of judg- 
ment will reveal the secret. 

Q. How may we prove that Christ rose from the dead on 
the third day, though the time intervening between His 
burial which was on Friday evening, and His resurrection 
which happened on Sunday morning, is not three, but only 
two entire days ? 



ON FAITH. 



73 



A. We do not assert, that Christ rose from the dead after 
three full days ; neither did Christ do so, but only, " after 
three days, or on the third day." But this is really so ; for 
Friday was the first day on which he rested in the grave, Sa- 
turday the second, and the time from midnight of Easter- 
Sunday belongs of course to the third day. 

Moreover, if any one pays his debt or fulfils his promise 
before the appointed time, he certainly keeps his word. It 
might be a question, if the appointed time had expired. 

Q. Why do we say of Christ : He rose from the dead ; 
whereas we say of Lazarus and others, He was raised from 
the dead? 

A. Because Christ the Son of God rose by His own power 
from the dead, whereas the others who returned to life again, 
were resuscitated by the power of God. In the same manner 
shall we also be one day raised from the dead, and thus come 
to life again. If, therefore, at times we hear it said, that 
Christ was resuscitated, we are to understand this manner of 
speaking only of Christ's human nature, which of course was 
restored to immortal life by His divine nature. 

Q. Is there not another difference to be noted, between the 
resurrection of Christ and that of others % 

A. Yes, there is this difference, that Christ did not again 
cease to live — whereas the rest who were recalled to life, did 
again separate from their bodies, and subsequently died once 
more. 

Q. Whence do we know that Jesus Christ really rose from 
the dead ? 

A. First, from the testimony of His Apostles and disci- 
ples, to whom, as St. Luke tells us, " He showed himself 
alive after His death, making Himself known to them by 
many demonstrations ; for they saw Him after His resur- 
rection, during a space of forty days, they touched Him, 
they sat at table with Him, they spoke and conversed 
with Him, and announced His resurrection everywhere 
before the people and the Council of the Elders, solemnly 
and openly, joyfully suffering for this testimony, all manner 
of hardships and torments, nay even death itself." 

Secondly, from the fruitless endeavors of the enemies of 
Christ, who denied His resurrection, giving money to the sol- 
diers who guarded His sepulchre, that they should say His 
disciples had come and stolen His body, whilst they were 
4 



74 



MANUAL OF THE CATHOLIC RELIGION. 



asleep. But if they were actually sleeping, how could they 
have seen the disciples 1 And even if they did, what was it 
that gave courage to the timid disciples, to attempt a thing 
Of the kind ; and what profit could they derive from it % On 
the contrary, the disciples would have been the more hated, 
and would have only gained by it persecution and martyrdom. 
Moreover, why were not the guards who were thus forgetful 
of their duty, punished, instead of receiving money for it ? 

Thirdly, From the conversion of those who crucified Je- 
sus, and that of His enemies in Jerusalem themselves. For 
immediately after the first sermon of St. Peter, who bore 
witness to the resurrection of Christ, on the day of Pentecost 
before the people in J erusalem, three thousand of them were 
converted to the faith, and among them were even many 
priests of the Old Law, receiving the faith of Christ, in spite 
of the growing persecution. "And the word of the Lord 
increased ; and the number of the disciples was multiplied 
very much in Jerusalem : a great multitude also of the 
priests obeyed the faith," Acts, vi. 7. Now, how could 
this have happened, if the testimony of the Apostles and dis- 
ciples had not been perfectly plain and incontestable % 

Fourthly, From the conversion of the heathens to the 
faith. If the resurrection of Christ had not been incontesta- 
bly proved, never would the Roman people have adored a 
crucified Jew, and acknowledged Him the God and Saviour 
of the world. 

The resurrection of the Lord is, therefore, the surest pledge 
of our faith, that, firmly believing in Christ, we quit vice for 
virtue, and awake from the death of sin to the life of grace, 
and, finally, from the death of the body to the life of immor- 
tality. " He who raised up Jesus, will raise up us also with 
Jesus." Thus the Apostle, 2 Cor. iv. 14. But in order 
that our resurrection be a glorious one, it is necessary that it 
be preceded by the resurrection to the life of the spirit in 
this world, i. e., the resurrection from the death of sin to the 
life of justice, in which we shall continue to live, with the as 
sistance of God, without ever again losing His friendship. 
" Christ rising again from the dead, dieth now no more." 
Bom. vi. 9. This is the Easter-joy to him who is truly risen 
in Christ, and this is the application to our life of virtue : A 
new life in the imitation of Christ without relapsing into the 
evil of sin. 



ON FAITH. 



75 



The Sixth Article of Faith. 

Q. What does the sixth article of faith teach us % 

A, That Jesus, after effecting the work of redemption, ap- 
peared at several different times to those that were His, and 
confirmed by many proofs the truth of His resurrection ; 
moreover, that He ascended into heaven on the fortieth day 
after His resurrection, in order to take possession of the king- 
dom of glory, as the man-God, exalted above all in the 
heavens, and to offer to His heavenly Father His merits for 
us as our Mediator, pointing to His radient wounds as the glo- 
rious conqueror of hell, and the author of our redemption. 

Q, How did Christ ascend into heaven % 

A. 1. Christ ascended into heaven by His own power in the 
same manner as He rose by His own power from the dead. 

2. In the triumph of victory, surrounded by the souls 
which He carried with Him from limbo to heaven, and hailed 
by all the choirs of the holy angels ; in that triumph which 
the royal prophet foresaw in exultation of spirit : " Lift up 
your gates, O ye princes, and be ye lifted up, O eternal 
gates : and the King of glory shall enter in. Who is this 
King of glory ? The Lord of hosts is the King of glory." 
Ps. xxiii. 9, 10. And again : " O clap your hands, all ye na- 
tions : shout unto God with voices of joy : God is ascended 
with jubilee." Ps. xlvi. 126. " Thou hast ascended on high^ 
Thou hast led captivity captive." Ps. lxvii. 19. 

Q. Why is it said of Christ, that He sitteth in heaven "? 

A. 1. By the "sitting" is pointed out the perfect posses- 
sion which He took of the heavenly kingdom, and of which 
nobody ever can deprive Him. 2. It is indicative of the re- 
pose which Christ enjoys eternally in the delights of heaven. 

This expression, therefore, is a figurative one, since the 
blessed in heaven stand in need of no repose in their glorified 
immortal bodies, as we do. 

Q. What means the expression : At the right hand of God 
the Father Almighty ? 

A. This expression, too, is to be understood in its figura- 
tive sense ; it signifies the glory of Christ, His majesty and 
His power in heaven and on earth being equal to that of the 
Father ; for he who sits at the side of another, sits neither 
higher nor lower, but on a level with the other. God is a 



76 



MANUAL OF THE CATHOLIC RELIGION. 



I pure spirit; He has, therefore, no body, and consequently 
neither a right nor left side; the Holy Scriptures simply 
make use of this figurat ve expression, in order to speak in a 
manner palpable to our human perception. 

Q. What practical benefit can we derive from the considera- 
tion of this article of faith ? 

A. Just as the resurrection of Christ is the pledge of our 
faith, so is His ascension the pledge of our hope, since by it 
we are powerfully excited to direct all our endeavors and de- 
sires to that end which Christ our head pointed out to us, 
saying : " I go to prepare a place for you." John, xiv. 2. 
But in order that we may actually go thither one day, we are 
told to elevate our minds to heaven, whilst living here upon 
earth, obedient to the call of the Apostle : " If you be risen 
with Christ, seek the things that are above ; where Christ is 
sitting at the right hand of God." Coloss. iii. 1. By these 
words the Apostle puts us in mind, that only those are truly 
risen with Christ to a new life of grace, who expect their 
goods, their repose, their glory, and their life eternally there, 
where Christ has taken up His lasting abode. But by the 
addition : " Seek the things that are above, not those that 
are below," the Apostle points out the mark by which we 
may know whether in reality we possess those qualities 
which the spiritual resurrection with Christ requires of us. 
For, as the state of the appetite is indicative of the health 
and condition of the body, so are the demands and inclina- 
tions of man demonstrative with regard to the state of his 
soul. He who rejoices in things that pass away, who longs 
only for them and their enjoyment, forgets, indeed, what is 
above where Christ is ; to him, then, Christ is not life, nor is 
death his gain. Whereas, he who, being filled with a desire 
for heaven, longs only for that which is true, lawful, just, and 
holy, which is in heaven, and he lives in Christ and Christ in 
him ; for him death has no terrors, for he longs to be dis- 
solved and to be with Christ. 

Wherefore, place yourself often in spirit on the mountain 
of Olives, abiding in company with the Apostles and disciples 
near your Saviour, who ascends thence into heaven, to prepare 
a place for you in His kingdom, and you shall be enabled to 
bear with joy the hardships and trials of this life, which very 
soon will be changed into triumphant and everlasting delight. 
Yes, we shall be glorified with Him, if we have suffered with 
Him. 



ON FAITH. 



77 



The Seventh Article of Faith. 

Q, What do we profess by the seventh article of faith ? 

A. We profess by this article, that Jesus Christ will come 
again on the last day, to judge the world, i. e., all men, both 
the good and the wicked, in the presence of all the angels, all 
men, and all the spirits of hell. 

Q. When shall Christ come to judge us ? 

A. "Of that day and hour no one knoweth " but this we 
know, that it shall be the last day, the day, when time shall 
be no more. Matt, xxiii. 36. 

Q. Shall any signs precede the day of this judgment % 

A. Yes ; many and terrible signs. 

First, The perversion of a multitude of men by Anti- 
christ, and a dreadful persecution of the Church over the 
whole earth through him, the son of perdition and malice, 
and through those who are his adherents. 

This Antichrist will be a man, who, embodying within him- 
self all the malice of Satan, shall lay claim to the worship 
of God, personating, as it were, the Redeemer of the world ; 
but whom Christ, appearing from heaven, will destroy. For 
thus, St. Paul, the Apostle of the Gentiles, assures us, writ- 
ing to the Thessalonians : " The coming of our Lord Jesus 
Christ shall not be at hand, till there come first a revolt, and 
the man of sin be revealed, the son of perdition, who oppos- 
eth, and is lifted up above all that is called God, or that is 
worshipped, so that he sitteth in the temple of God, showing 
himself as if he were God. Whose coming is according to 
the working of Satan, in all power, and signs, and lying won- 
ders, and all seduction of iniquity to them that perish, whom 
the Lord Jesus shall kill with the spirit of His mouth." 2 
Tkess. ii. 1-10. 

And St. John writes : " You have heard that Antichrist 
cometh." 1 John, ii. 18. 

But the last day shall be preceded by terrible signs from 
heaven ; for, " immediately after the tribulations of those days, 
the sun shall be darkened, and the moon shall not give her 
light ; and the stars shall fall from heaven ; and the powers 
of the heavens shall be moved ;" and the whole world shall 
pass into flame, " and heaven and earth shall pass away," be- 
cause they shall be changed into a new heaven and a new 
earth. St. Matt. xxiv. 29, 35. 



78 



MANUAL OF THE CATHOLIC RELIGION. 



" But," says St. Peter, (2 Peter, iii. 10, 13,) " the day of 
the Lord shall come as a thief, in which the heavens shall 
pass away with great violence ; and the elements shall be dis- 
solved with heat ; and the earth, and the works that are in 
it, shall be burnt up." " But we look for new heavens and a 
new earth, according to His promise." St. Jerome comment- 
ing on this text, says : " The form of this earth shall pass 
away, but not its essence." For St. Peter does not say : 
" We shall see another heaven and another earth, but those 
which now exist shall be changed into others new and glori- 
ous." St. Hier. Com. in Is. 65. And St. Cyril of Jerusa- 
lem, says : " This world shall pass away, in order that a more 
beautiful world may be formed of it." 

" Then Christ shall send His angels with a trumpet, ?nd a 
great voice ; and they shall gather together His elect from 
the four winds, from the farthest parts of the heavens, to the 
utmost bounds of them. And all nations shall be gathered 
together before Him : and He shall separate them one from 
another, as the shepherd separateth the sheep from the goats, 
t. e., the good from the wicked ; and then shall appear the 
sign of the Son of man in the heavens, to the great consola- 
tion of the good, but to the terror of the wicked." " For as 
the lightning, that lighteneth from under heaven, shineth unto 
the parts that are under heaven, so shall the Son of man be 
in His day, "as the terrible judge from heaven, and then his 
judgment shall begin." Matt, xxiv., xxv. ; Mark xiii.; Luke xvii. 

Q. How shall Christ come to judgment ? 

A. Christ shall come with great majesty and power, and 
all the angels with Him, and Pie shall sit upon the seat of 
His majesty, in order to enforce the solemn acknowledgment 
and attestation, that He is, in truth, the Son of God and the 
Lord and King of all. He shall come to judge as the God- 
man, because as such He is the Redeemer ; and though the 
power to judge is proper originally to the Deity, yet the ad- 
ministration of this judgment and the execution of this divine 
power are committed conjointly to Christ as man. Matt. 
xxv. ; John, v. 22. 

Q. How shall Christ judge the world ? 

A. A wonderful light shall pervade the consciences of all, 
so that every thing, even the most secret thoughts of the 
heart of man shall be revealed and laid open to all the world, 
because " Christ will bring to light the hidden things of dark- 



ON FAITH. 



7# 



ness, and will make manifest the counsels of the heart." 1 
Cor. iv. 5. 

St. John bears witness to this in the Apocalypse ; he says : 
u And I saw the dead, great and small, standing before the 
throne; and the dead were judged by those things which 
were written in the books, according to their works." Apoc. 
xx. 12. 

At that moment, when all the deeds, omissions, thoughts, 
words, and desires shall be laid open, the sentence of every 
individual shall also become manifest to all, which, then, 
Christ himself shall pronounce against the good and the 
wicked. Then shall He say to them that shall be on His 
right hand : " Come, ye blessed of my Father, possess the 
kingdom prepared for you from the foundation of the world." 
But then shall He say to them also that shall be on His left 
hand : " Depart from me, ye cursed, into everlasting fire, 
which was prepared for the devil and his angels." Matt. 
xxv. 34, 41. 

Q. Shall man be judged, for the first time, on the last day, 
at the general judgment of all 1 

A. No, all men are judged by Christ immediately after 
death, in the particular judgment, according to the Apostle : 
" It is appointed for men once to die, and after this the judg- 
ment." Heb. ix. 27. This particular judgment of the soul 
is followed immediately by the reward or punishment of the 
soul till the last judgment ; so that the saints and the souls 
already purified go immediately to heaven ; but those who 
die in the state of venial sin, or have yet to satisfy for the 
temporal punishment due to the sins which they committed 
whilst on earth, go to purgatory ; finally, those who quit this 
life infected with mortal sin, are hurled immediately into 
hell. The Council of Florence teaches expressly, that the 
souls which are perfectly clean when parting this life, go in- 
stantly up to heaven and are there admitted to the beatific 
vision of the Triune God, in a degree more or less perfect 
according to their works and merits. But on the other hand, 
that the souls of those who died in mortal sin, are sent 
straight to hell, to undergo their eternal chastisement of woe. 

Q. But why, then, shall a general judgment take place ? 

A. First, the wisdom, the goodness, and the justice of God 
themselves require this satisfaction. For, since it often hap- 
pens before the eyes of the world that, here below, the wicked 



80 



MANUAL OF THE CATHOLIC RELIGION. 



live in prosperity, whilst the good and virtuous svffer want 
and misery, it is just and right that it also should be mani- 
fested to all the world why God permitted this and so or- 
dained it ; namely, in order to show that every good action 
will be rewarded, and every bad one punished, here and 
hereafter. 

Secondly, The respect and authority of Christ, likewise, 
demand this satisfaction of an universal judgment. For it 
is just and right, that he should now himself appear as the 
judge of all, who, innocent as He was, was judged and con- 
demned by the wicked, for the salvation of all. 

Thirdly, The full requital of the just, too, demands that 
satisfaction. For, since, in the world, the wicked often per- 
secuted, derided, calumniated, and condemned the virtues of 
the just, it is fitting that their justification should also be laid 
open to the whole world, before the very face of the wicked. 

Fourthly, It is equally just that the hypocrisy and spe- 
cious sanctimony of so many wicked persons, who, like the 
Pharisees, make clean the outside of the cup and platter, but 
are, in their hearts, full of rapine and iniquity, should be 
unmasked before all the world. 

Fifthly, Since man is essentially a compound of body 
and soul, and his deeds and actions, generally, are connected 
with consequences tending to the salvation or ruin of others, 
it is just and proper that he should be judged with body 
and soul, and in common with all mankind. 

Q. Why is it said : Jesus shall " judge the living and the 
dead?" 

A, Because those standing before the tribunal are either 
good or bad. Now, by the living are understood the good, 
and by the dead the wicked — u e., those who are dead as to 
the life of grace. But we may take the phrase also in its 
literal meaning — namely, we may understand by the living 
those who are in the flesh when the signs of the judgment of 
the world appear, then also these shall die in the dissolution 
of the world ; but since the signs of the judgment meet them 
whilst yet alive, they are styled " the living." 

Q. What impression should this truth make upon us re- 
garding our conduct in this life ? 

A. First, this truth should induce us to lead a life the 
more holy since we well know that soon we shall have to 
appear before our Judge, who is Omniscient, and to whose 



ON FilTH. 



81 



eye everything is clear as noon-day, and who, one day, shall 
pass sentence on all our thoughts, words, desires, works, and 
omissions. 

Secondly, By bearing constantly in mind that terrible 
judgment to come, we are powerfully supported in the hour 
of temptation, and prevented from yielding to it. In this let 
every one of us imitate, as far as he can, the example of St. 
Jerome, who, at every action of his, thought of the sound of 
the trumpet on the day of judgment : " Arise, ye dead, and 
come to judgment." 

Thirdly, If one has sinned, the remembrance of this judg- 
ment is an efficacious means of rousing the sinner to repent- 
ance, and especially of bringing him to a sincere and full 
confession of his sins, and to a firm purpose of amending his 
life, mindful of the threats of St. Peter : " If the just man 
shall scarcely be saved, where shall the wicked and the simier 
appear ?" 1 Peter, iv. 18. 

And it is on this account, as St. Gregory the Great wisely 
remarks, that the Lord kept concealed from us the day of our 
death and that of the judgment : in order that we should live 
so as to be always ready to appear before the tribunal of the 
Divine Judge." We should especially endeavor to walk 
constantly in the Divine presence, and to act so, as if He, 
who shall one day come to judge us on all our actions, were 
to see us, as He really does, He who will judge everything 
in that judgment, upon which our eternal happiness or misery 
is dependent. 

The Eighth Article of Faith. 

Q. What does the eighth article of faith teach us 1 

A. It teaches us expressly to profess our belief in the 
Third Person of the Blessed Trinity — namely, in the Holy 
Ghost, who proceeds from both the Father and the Son, and 
who is to be adored and glorified with both as true God, 
being consubstantial and co-eternal with them. 

Q. How can we prove that the Holy Ghost is true God, 
equal to the Father and the Son, and that he proceeds from 
both in common % 

A. 1. From the words prescribed by Christ the Lord, in 
the administration of the sacrament of Baptism — namely : 
" Go ye, therefore, and teach all nations ; baptizing them in 
4* 



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MANUAL OF THE CATHOLIC RELIGION. 



the name of the Father, and of the Son, and of the Holy 
Ghost." Matt xxviii. 19. If the Holy Ghost were not 
God, Christ would not have required that we should be dedi- 
cated by the tie of religion to the Holy Ghost, as we are to 
the Father and to the Son. But that Christ mentions the 
Holy Ghost after the Father and the Son, indicates his pro- 
cession from both. 

2. The same acknowledgment appears from the words of 
St. Peter to Ananias : " Why hath Satan tempted thy heart, 
that thou shouldst lie to the Holy Ghost ; thou hast not lied 
to men, but to God.'' Acts. v. 3-7. The same Apostle calls 
the Holy Ghost, also, the " Spirit of Christ." 1 Peter, i. 11. 
But this could not be said if the Holy Ghost did not proceed 
in the same manner from the Son as from the Father. 

The holy Fathers confirm what has been said, and point 
out many more texts of Holy Scripture that prove the same. 
Thus St. Epiphanius says, in his book, Ancorato, 67 : u Since 
Christ, as faith teaches us, is of the Father — God of God, 
and the Spirit from Christ, or from both, as Christ assures us 
in these words : 4 Who proceeds from the Father, and shall 
take of mine: " The same holy Father, on the occasion of 
refuting the heresy of Sabellius, expresses himself just as 
positively — he says : The Holy Ghost is not separate from 
the Father and the Son, but is of the same Deity, of the 
Father and the Son ; He subsists with the Father and the 
Son, as Holy Ghost." And Clement of Alexandria writes : 
44 Let us praise the one Father and Son, with the Holy Ghost, 
who is one in All — in whom all, through whom all — to whom 
honor now and in all eternity. Amen." Lib. iii., Strom, c. 
vi. The fourth Council of Lateran has declared this doctrine 
solemnly against the error of the schismatic Greeks, who 
denied the common procession of the Holv Ghost from the 
Son. 

The self-contradiction of this error is plain to every one 
that believes and thinks. For, if one denies this procession 
of the Holy Ghost from the Son, he renders himself incapa- 
ble of discerning or defining any difference between the Son 
and the Holy Ghost, since besides the procession of the one 
Person from the other, in the most Holy Trinity, there can 
be no difference assigned, as was remarked already by St. 
Anselm, writing against the Greeks, which remark of his 
they could not refute. 



ON FAITH. 



83 



Q. Why is the Third Person of the most Holy Trinity 
called the Holy Ghost % 

A. 1. Because He is sanctity itself, and the author and 
source of all sanctity. 2. Because He imparts to us the 
graces of Kedemption in the Church militant here upon earth, 
and, hereafter, in the beatific vision of God, He being the 
substantial Love of the Father and of the Son, unites us with 
himself, the Father and the Son, by the indissoluble ties of love. 

Q. Why is this name, Holy Ghost, only applied to the 
Third Person ; are not the Father and the Son, then, also, 
a spirit, and essentially holy % 

A. Certainly ; the Father and the Son are also a spirit, and 
holy, since the Divine nature itself is the most pure spirit, 
and most holy ; but this name, Holy Ghost, is given to the 
Third Person, on this account especially, that by this nominal 
mark the Third Divine Person is most aptly pointed out and 
distinguished in his relations to the two others. Because this 
name indicates the one nature of God, who is the most pure 
spirit, and in which it is only with respect to the procession of 
the Persons that any distinction is made, as has been already 
stated more than once. But, since the spirit is essentially 
understanding and will, this procession is also, in God, but 
two-fold — namely, that of the SotP from the Father by cog- 
nition, and that of the Holy Ghost from the Father and the 
Son in common, by the Divine will, which is in God essen- 
tially love and sanctity. 

Q. Why is the Holy Ghost represented in the form of a 
dove? 

A. 1. Though the Holy Ghost has no body, anymore than 
the Father, yet, in the same manner as the Father is repre- 
sented under the form of an aged man — because he appeared 
under that form to Daniel — so is the Holy Ghost, if mate- 
rially exhibited, represented under the form of a dove, be- 
cause, under this form, He appeared at the Baptism of Christ. 
2. The Holy Ghost is also represented under the figure of a 
dove for this reason : the effects which the Holy Ghost pro- 
duces in the just, by His grace, are, in a certain sense, simi- 
lar to the properties of a dove. These effects and properties 
in the just are, therefore, entirely characteristic : innocence, 
meekness, and harmless simplicity of the heart, according to 
the maxim of Christ himself: 64 Be ye simple, like the dove." 
Matt. x. 16. 



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MANUAL OF THE CATHOLIC RELIGION. 



Q. Did the Holy Ghost appear under any other visible 
form ? 

A. Yes ; on the day of Pentecost, at the consecration of 
the Apostles, for their apostolic function, He appeared in the 
shape of fiery tongues. This symbol is indicative of the gift 
of languages, of wisdom and charity : namely, the tongue 
signifies the gift of languages ; the light, wisdom ; the fire, 
charity. 

Q. How is this to be understood, that the Holy Ghost 
came down upon the disciples, and has also been imparted to 
us, since as God, He is indeed present everywhere ? 

A, By this is indicated, that He communicated special 
graces to the Apostles and disciples of the Lord upon that 
day of Pentecost, and that He also protects, by His divine 
assistance, the Church of God, and favors and sanctifies, more 
and more, each one of her children. In this sense the Holy 
Ghost abides with the whole Church, teaches, governs, and 
sanctifies it, by communicating to the same the graces, which, 
on account of the merits of Christ, are constantly adminis- 
tered to souls therein. 

Q. What fruit are we specially to gather from this article 
of faith, for the conduct of our life ? 

A. Since the Holy Ghost proceeds proximately from the will 
in God, who is essential love, it evidently follows that those 
effects, which are specially ascribed to the Holy Ghost, are 
also specially the property of God's love towards us. But 
we should esteem and value more than all other gifts of 
grace, that of justification, by which we are rendered just in 
the sight of the Lord, and stamped with the mark of elec- 
tion for the eternal inheritance of salvation. For, by jus* 
tification our soul is united to God by the tie of His love ; 
whence, springs up in us an earnest desire of walking thus 
in the path of renewed life, that, being made participants 
of the Divine nature, we are called and really are, the chil- 
dren of God, sanctified temples of the Holy Ghost, who, as 
it were, dwells in us by the effects of His grace and love, 
as the Apostle tells us. 

But let us take heed not to defile this sanctuary by sin, 
particularly not to pollute it by the vice of unchastity, 
and other lusts of the flesh, and never to banish the Holy 
Ghost, in this manner, from our hearts, or to grieve Him, as 
the Apostle says, by tepidity and the perpetration of venial 



ON FAITH. 



85 



sin. But, on the contrary, the true children of God fol- 
low "with fervor His inspirations, and are led by the Holy 
Ghost." JRom. viii. 14. 

The Ninth Article of Faith. 

Q. What does the ninth article of faith teach us ? 

A. The second part of the Apostles' Creed commences with 
the ninth article of faith. The first part treats directly of the 
Deity and the three Divine Persons ; but this second treats 
of the Church. As we believe that there is in God but one 
divine nature and three distinct persons, so do we confess 
that the Church is but one in essence, yet comprises within 
herself three different relations, of which, the first regards the 
soul, namely, the remission of sins; the second, the body, 
namely, its resurrection ; the third, the soul and the body to- 
gether, namely, the eternal bliss of the just in the life to 
come, as will be seen from the following article of faith. 

Q. What is the Church ? 

A. The Church is the visible kingdom of God upon earth, 
that is to say, the society of all the faithful, who, by the use 
of the same means of salvation united, live in the communion 
of faith, hope and charity, under a visible head, the Pope, 
who is the successor of St. Peter, and the vicegerent of 
Christ. 

Q. Of how many parts does the Church consist % 
A. Of three. * 

1. The church militant upon earth, to which belong all the 
faithful who live in her communion here on earth ; she is call- 
ed the militant church, because those that belong to her, are 
yet at war with the world, the devil, and the flesh. 

2. The church suffering, to which the souls in pugatory 
belong. 

3. The church triumphant in heaven, namely, the commu- 
nion of the angels and saints in heaven. 

Q. Who is the founder of the Church ? 
A. Jesus Christ. 

Q. How many churches did Jesus Christ establish 1 

A. Only one. " Thou art Peter, and upon this rock I will 

build my Church ; and the gates of hell shall not prevail 

against it." Matt, xviii. 

To which, in a wider sense, .the Jewish Church of the Old 



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MANUAL OF THE CATHOLIC RELIGION. 



Testament also belongs ; for the Church of the Old Law, be- 
fore the coming of Christ, prepared the human race for the 
reception of the Gospel by its types and prophecies. 

Of the Maries of the Holy Church. 

Q. By what marks may we discern the true Church of 
Christ? 

A. By the very marks by which Christ our Lord wished to 
point out His Church, in order that it might be known from 
all other temporal or spiritual institutions, and recognized as 
such by the whole world. 

Q. Which are these marks of the true Church of Christ ? 

A. They are — Unity, Sanctity, Universality, Apostolicity 
or Apostolic institution. In other words : the Church of 
Christ is one, holy, catholic, and apostolic. 

Q. What do we understand by each of these marks ? 

A. First, that the attribute, which is expressed by each 
mark, is in reality a property given to His Church by Christ. 

And secondly, that this essential attribute or distinguishing 
mark belongs exclusively to the Catholic Church, and that 
consequently she only is the true Church of Christ. 

Q. What means the Church is one ? 

A. It means that the Church of Christ is by her internal 
and external unity, but one visible kingdom of God upon earth. 

Q. In what consists the internal, and in what the external 
unity of the^phurch? 

A. The internal unity consists in the preserving and pro- 
fessing one and the same doctrine of salvation, which Christ 
revealed through himself and His Apostles. 

The external unity consists in the connection of all the 
members of the Church by subordination to their superiors, 
the bishops and priests, under one and the same head, the 
vicegerent of Christ, the successor of St. Peter, the Pope of 
Rome. 

Q. How can this mark of the Church be proved from Holy 
Scripture % 

A. Regarding the internal unity, Christ expressly demands 
the unity of faith, since He says : " He that believeth not 
shall be condemned." Mark, xvi. 16. He required the same 
unity in regard to the recognition of duties, for He says : 
" Teach them to observe all things, whatsoever I have com- 



ON FAITH. 



87 



manded you." Matt, xxviii. 20. He demands of all the 
same hope and charity, promising to all the same inheritance 
of salvation, and requiring of all the same love with which 
He loved us." John, xiii. 

Kegarding the external unity, it is evident both from 
the manner in which He sent His Apostles, and the power He 
gave them ; namely : " As the Father hath sent me, I also 
send you." John, xx. 21. "If he will not hear the Church, 
let him be to thee as the heathen and the publican." Matt. 
xviii. 17. 

But this will of Christ appears in a particular manner, 
from the institution of the Primacy in the person of St. 
Peter, who presides, in each of his successors, over the mem- 
bers of the Church, and unites all in perfect union as the one 
supreme shepherd. 

The Apostles also teach the same thing, being the true in- 
terpreters of the will of Christ, and the messengers of the 
Holy Ghost. Concerning the proof of this, we find a beau- 
tiful text in the Epistle to the Ephesians, where the Apostle 
writes thus : " Be careful to keep the unity of the spirit in 
the bond of peace." " OnWbody, and one spirit ; as you are 
called in one hope of your vocation ; one Lord, one faith, one 
baptism. One God a#d Father of all, who is above all, and 
through all, and in us all." Ephes. iv. 3-6. St. Paul could 
not, indeed, have expressed himself more clearly and more 
positively regarding the necessity of the internal unity of the 
Church, which stands upon the foundation of one and the 
same faith. He inculcates the same thing in his Epistle to 
the Philippians, ii. 12 ; to the Galatians, i. 6 ; to the Romans, 
xvi. 17 ; and 1 Cor. i. 10. The same Apostle insists no less 
forcibly on the preservation of the external unity ; he says : 
"The chalice of benediction which we bless, is it not the 
communion of the blood of Christ % And the bread which 
we break, is it not the partaking of the body of the Lord % 
For we being many, are one bread, one body, all who par- 
take of one bread." 1 Cor. x. 16, 17. 

In these words, the Apostle points to the external commu- 
nion of all the faithful in Christ Jesus and His holy Church, 
sanctified by the partaking of one and the same sacrament of 
the bodily presence of Christ in the most holy sacrament of 
the altar. But, that finally Peter is the uniting link, Christ 
himself declares, saying: "Thou art Peter, and upon this 



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MANUAL OF THE CATHOLIC RELIGION. 



rock I will build my Church." And again : " Feed my 
lambs, feed my sheep." Matt. xvi. 16 ; John, xxi. 

Besides, all the figures under which the Church is repre- 
sented by Christ and His Apostles, go to demonstrate this 
union. For the Church is compared to a building, to a peo- 
ple, to an inheritance, to a flock of sheep, to a kingdom, to a 
city, to a body, to an army : symbols which all of them ex- 
press the idea of the unity of many. The Church is also 
called the one spouse of Christ. 

Add to this the historical proof, which includes within it- 
self the authority of tradition. For all the heretics, secta- 
rians, and schismatics, were, since the beginning of the Church, 
cut off from it by the chief pastors of the Church, and of 
course numbered no more amongst the members of the true 
Church, which on account of her truth is one. 

Moreover, reason itself shows the necessity of this mark 
of the true Church, for two parties contradicting each other, 
can never be the true Church established by one and the 
same Founder, whence it necessarily follows, that the true 
Church of Christ must of necessfrv have the mark of unity. 

Q. Why is the Church called My ? 

A. 1. Because Christ, the head of the Church, is most holy. . 

2. Because all that enter the Church are sanctified by the 
Sacrament of Baptism. 

3. Because she has the most holy sacrifice, together w r ith 
holy laws, sacraments, and ceremonies ; further, because she 
promotes every virtue, condemns every vice, and contains 
within herself nothing, or approves nothing, which is not, as 
far as it belongs to her, good and holy. 

4. Because the Holy Ghost protects the Church according 
to the promise and assurance of Christ. 

Q. How can this mark of the Church be proved from 
Scripture and tradition ? 

A. That Christ willed His Church to be holy, is proved, 
in the first place, by the very character of Christ, and by 
His will, which was to sanctify all men, according to these 
words in which He prayed to His Father : " Sanctify them 
in truth." John, xvii. 17. And His express command is : 
" Be ye perfect, as also your heavenly Father is perfect." 
Matt. v. 48. And the whole of the Gospel breathes nothing 
but sanctity. The Apostles everywhere assert the same 
thing by their precepts, admonitions, institutions, and by the 



ON FAITH. 



89 



counsels given in their missionary Epistles. St. Paul espe- 
cially, in his Epistle to the Ephesians, makes use of words, 
which prove this assertion in a remarkable manner ; he writes : 
" Christ loved His Church, and delivered himself up for it, 
that He might sanctify it, cleansing it in the laver of water 
in the word of life ; that He might present it to himself a 
glorious Church, not having spot or wrinkle, nor any such 
thing; but that it should be holy and without blemish." 
Uphes. v. 25-27. 

The same thing is corroborated by the authority of tradi- 
tion, which shows how earnestly the holy Fathers of the 
Church and all her zealous pastors were, at all times, intent 
on advancing by word or deed, orally and in writing, the 
sanctification of the faithful in the holy Church ; recognizing 
only those as living members of the Church, who, gifted with 
supernatural life by means of sanctifying grace, lived in the 
holy Church as children of God. 

Q. Why is the Church called universal or Catholic ? 

A. Because Christ willed His Church to be universal in re- 
gard to time, place, and persons ; that is to say, He willed 
her a Church of all times, of all tribes, and of all nations. 

Q. How can we prove this mark of the Church ? 

A. That Christ willed His Church to be universal from the 
beginning, in regard to time, is plain from the words of Christ 
himself: " I am not come to destroy the law, but to fulfill it." 

The Church of Cnrist, therefore, commenced in the begin- 
ning with the very first revelation of God to man ; and even 
before Christ, this Church which stands in connection with 
Christ the Promised One, exercised its power and influence 
over the whole human race, in order to keep alive amongst 
men the expectation of the coming Redeemer. But that 
Christ had in view all people and all times, is manifest from 
these words : " Go ye," says He, " and teach all nations, bap- 
tizing them .... behold, I am with you all days, even to the 
consummation of the world. Matt, xviii. 

The decisions and actions of the Apostles, as well as the 
entire history of the Church, tend to the corroboration of the 
same thing in their arguments, concerning the spread and 
propagation of the Christian religion. Acts, x. 10, xii. 7- 
10; Ephs. ii. 14; 1 Cor. xv. 24. 

Reason itself demands such an universal Church, since the 
wants of men which render a church, instituted by Divine 



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MANUAL OF THE CATHOLIC RELIGION. 



authority, necessary, are common to all men. Consequently, 
if God has instituted such a church, reason justly concludes, 
from his goodness and wisdom, that God instituted the same 
for the entire human race. 

Q. Why is the Church of Christ called Apostolic ? 

A. Because Christ our Lord chose the Apostles as the first 
proclaimers of the Gospel, and because He subsequently 
established the Church through them. It must, therefore, be 
possible to trace back to them the true Church of Christ, 
by means of the uninterrupted succession of its chiefs, in 
order to point it out as the first, before the eyes of all the 
world, the Apostolic, and therefore the true Church of 
Christ. Any congregation which is unable to do this, cannot 
be the true Church of Christ, since it wants that mark 
which the Apostle specially points out, writing : " Now, there- 
fore, you are no more strangers and foreigners ; but you are 
fellow-citizens with the saints and the domestics of God : built 
upon the foundation of the Apostles." Ephes. ii. 10, 20. 

The characteristic marks of the true Church of Christ are, 
therefore : " Unity, Sanctity, Universality or Catholicity, and 
Apostolicity or Apostolic Institution." 

Q. Have these attributes of the Church really the charac- 
teristic marks of the Church of Christ 1 

u4. Certainly ; for, a characteristic mark is that by which 
we know an object as such, and distinguish it from every 
other of a similar kind. From this it follows — first, that a 
characteristic mark must be more easily understood than the 
object itself which it designates ; second, that it is proper to 
the object which it distinguishes ; and third, that it can be 
easily observed. Now, the marks in question have all these 
properties, in relation to the Church of Christ. 

They are, in the first place clear and easily understood ; 
for, what can be more easily understood than that which all 
members of a society openly profess, and openly do ; what 
the manner of its administration is ; who governs it ; how 
long it publicly exists, and how far it extends. 

Second, They are proper, i. e., belong exclusively to the 
Church of Christ ; for, they appertain essentially to the prim- 
itive formation and institution of the Church, and admit of 
no reference to any other society besides the Church. 

Third, They can be easily observed ; for, they subsist 
in external things, which are plain to behold, and everywhere 



ON FAITH. 



91 



known to all people ; and their proof can be obtained from 
innumerable documents, both historical and otherwise, without 
any great trouble. And this kind of proof, since it does not 
so much consist in philosophic discussion, as in establishing 
evident facts, is the most simple, and, at the same time, the 
most efficacious and suitable for every individual. The truth 
of what has been advanced shines forth particularly in the 
mark of Apostolicity, i. e., the succession of the Apostles in 
the bishops of the churches founded by the Apostles, and 
preeminently in the closely linked chain of the successors of 
Peter, the Primate of the Apostles, in the persons of the 
Popes of Rome. They, as the highest power, unite into 
one body all the members of the Church : so that every 
faithful Christian, being allied to the head of the Church by 
his immediate or mediate spiritual superiors, has also, on 
that very account, the certainty of being a branch of that 
great tree, to which Christ compares His Church, which 
overtops all others, with so great vigor and magnificence, in 
the successors of him, whom Christ appointed as His Vicar 
upon earth, and whose successors, as history proves beyond 
a doubt, are the Bishops of Rome. All the faithful, there- 
fore, are entitled to exclaim with St. Ambrose : " Where 
Peter is, there is the Church." 

Q. But which of those churches that call themselves Chris- 
tian, is marked with this sign of the true Church of Christ, 
and consequently the only true one % 

A. The Roman Catholic Church only. 

Q. How may this be proved, and first that the Roman 
Catholic Church is one ? 

A, The Roman Catholic Church is one in respect to its 
origin ; for, it knows of no other author or founder than the 
Lord Jesus Christ. 

Secondly, It is one in respect to its doctrine ; for, all the 
children of the Roman Catholic Church profess, in reality, 
one and the same faith. Regarding this, we appeal to the 
Creeds which the Church publicly professes, to the Decrees 
of the Councils, and the Catechisms which are authorized by 
the Church. 

The Roman Catholic Church is one in regard to worship 
and divine service. For the principal object of worship 
is essentially the same, because the Sacrifice of the New 
Covenant — namely, that of the Mass, to which all other 



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MANUAL OF THE CATHOLIC RELIGION. 



ceremonies of the Church are subordinate — is, throughout 
the whole Roman Catholic Church, the same. 

Finally, the unity of the members of this church is plainly 
evident, as before observed, from the intimate union of the 
ecclesiastical connection, through the one principal head, 
the Pope, the true successor of St. Peter and Vicar of 
Christ. 

The saying of St. Optatus of Milevi, in his letter to Par- 
menianus, forcibly reminds us of this. Hear his glowing 
words : " You cannot deny, for you know it well, how the 
first episcopal chair was erected by Peter, in the city of 
Rome — the only one in which the unity of the Church should 
be sustained." 

Q. Is it not so with the non-Catholic sects 1 
A. No ; they are principally divided into Protestants and 
the Schismatics of the Oriental church. About the latter 
we shall say as much as is necessary in a particular remark 
further on. 

As to Protestants, they have no unity of origin ; for they 
are not from Christ, nor from one, but from many different 
persons, such as Luther, Zuinglius, Calvin, &c. 

Hence they are without unity of doctrine, of worship, or 
of members. From the very beginning, the Protestant 
sects have been divided in this regard. None of their bodies 
ever adhered constantly to one and the same doctrine, as 
becomes evident by comparing the creeds which they brought 
forward at different times, and which cannot be denied by the 
Protestants themselves. In fact, nothing else could be ex- 
pected ; for, as St. Hilarius justly remarks : " Since every 
heresy has its root in some novelty, it must end in some 
other novelty, so as to prove itself true to its spirit, and of 
kindred birth." 

Tertullian writes : " They differ from each other, because 
every one changes at pleasure what he has received, just as 
he who advanced the error, fabricated it as he pleased. Or, 
why should not the Valentinians have been permitted to do 
what Valentine did, and the Marcionites to act as Marcion 
acted — namely, to change, in their belief, whatever they 
pleased." Protestants are more particularly deserving of this 
reproach, since they expressly claim for every one the right 
of private judgment in matters of faith — a thing which we 
do not find in any of the early heretics. 



ON FAITH. 



93 



To external unity, Protestants can lay no claim since they 
have no common head. . Private interpretation, or the civil 
power of each country, is the only recognized rule of their 
belief. The several churches of the state, therefore, are in 
no necessary connection whatever, and consequently form no 
one external church. 

Q. How do we prove the Roman Catholic Church to be 
holy'? 

A. It is holy in its origin ; for its founder is no other than 
Jesus Christ himself, through his Apostles. Otherwise our 
opponents must tell us who else founded it ? 

It is holy in its doctrine ; for, thj^ntire doctrine of the 
Roman Catholic Church tends to tne sanctification of our 
lives by means of faith and virtue. And our opponents are 
not able to point out a single doctrine of the Church, which 
does not mediately or immediately tend to this end. 

It is holy in its worship or divine service, which breathes 
only sanctity, is in the highest degree worthy of God, and 
surpasses all other religions in majesty. Our very opponents 
concede this, and admire our worship. 

It is holy in its members. For, to it belong all the innu- 
merable saints, according to their different choirs — namely, 
all the holy martyrs, bishops, confessors, widows, and virgins, 
which is a fact acknowledged by the whole world ; and the 
Church never ceases to show forth new models of sanctity, 
whose greatness in virtue God declares and glorifies by irre- 
futable miracles and gifts of graces. 

Even Leibnitz himself writes of our holy Church : " No- 
thing is trifling that is recommended by that church, which alone 
has retained the name and the marks of the true Church, 
in which alone we behold heroic virtue, and see it everywhere 
exhibiting and forming eminent examples of perfection." 
This is also proved in a very particular manner, from those of 
her children, whom the Church solemnly ranks among the 
number of saints, whose virtues God attested by supernatu- 
ral signs. How severely and how cautiously the Church 
proceeds in the ratification of the virtues and miracles, in the 
process, for the canonization of a saint, is acknowledged even 
by impartial Protestants. 

The Protestant objection to the Church's sanctity, found- 
ed on the dissoluteness of those Catholics who lead a 
bad life, we answer as did St. Augustine : " I would have 



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MANUAL OF THE CATHOLIC RELIGION. 



you cease to reproach the Catholic Church, for you censure 
the morals of those men, whom the Church itself condemns, 
and whom, bad children as they are, she daily tries to correct. 
But you — why do you chafe % Why do you suffer a party 
spirit to blind you % Why do you stoop so far in defence of 
error % Seek the fruits in the field, the corn in the barn — 
they are easily seen, and comfort those who look for them." 
The Church, indeed, cannot be defiled by the sins of those 
children, whose vices it condemns, and endeavors to correct 
in every possible way, after the example of the holy and 
meek Lord Jesus. 

Non-catholics have reclaim to this attribute of the Church. 
The community of their churches is not holy in its origin. 
The founders of the Protestant churches were by no means 
men of eminent virtue, nor did they even show themselves 
lovers of truth ; but, on the contrary, they proved themselves 
men of an impure, a dissolute, and a fanatic spirit, who, given 
to the pleasures of this world, did not seek what was Christ's. 
Their writings, yet extant, furnish ample proof of our asser- 
tion, for in them they accuse each other in turn of fraud, of 
lying, and other hideous vices. 

Just as little have they sanctity of doctrine. For the doc- 
trine of justification, as originally set up and determined by 
Protestants in their creeds, is, that faith alone will save 
us, without good works ; that God does not impute to man 
any sin at all, if He has predestined him to eternal life ; that on 
the contrary, some men are destined before hand to be damned 
for all eternity. These and the like doctrines can lead, in- 
deed, to nothing else but the extinction of every sentiment 
of efficacious and practical piety, to paralyze all zeal for 
good, and throw open door and gate to licentiousness in 
morals. Add to this, that the innovators set aside and re- 
jected all the difficult means of virtue, in order to bring 
over the- populace to their party; as for instance, fasting, 
external mortification, holy confession and others. 

Such is the doctrine of the so-called real Protestants or 
orthodox Lutherans, Calvinists, etc. By other Protestants, 
who call themselves simply Protestants or Lutherans, and on 
that account believe what they please, how can any question 
about sanctity of doctrine be raised 1 

Furthermore, they have not sanctity of worship, for the 
worship of the Protestant churches is cold and inadequate 



ON FAITH. 



95 



to satisfy the cravings of a devout heart. Besides, they have 
only imperfect means of salvation, since, besides baptism, 
they have no other sacrament and no sacrifice at all. Their 
so-called Lord's Supper is no sacrament, because they have 
no priesthood and acknowledge none. The other sacraments 
as well as the sacrifice of the Mass are rejected by them. 

Finally, these churches are not holy in their members, for 
no sect of non-catholics can point to any saint of theirs. 
There are among them no examples of heroic virtues, which 
God was pleased to attest by miracles and supernatural signs, 
nay, they do not even aspire to this honor, but rather ridicule 
and calumniate the veneration of saints, although they are 
often necessitated to assume as Christian names the names of 
saints who lived in the Catholic Church (even after the time 
of the so-called Reformation), or are otherwise forced to 
choose for themselves the names of pagans and Jews of 
the Old Testament. 

Q. How do we prove that the Roman Catholic Church is 
universal ? 

A. It is universal. 1. In its origin, for when at Jerusalem 
the Holy Ghost came down upon the Apostles and disciples 
of Christ, there were men gathered together at Jerusalem 
from all quarters of the then known world. The great day 
of Pentecost is the birth-day and anniversary-feast of our 
holy Church. Acts, ii. 9-11. 

How this Church of Christ reaches back to the Old Testa- 
ment, and through the times of the Batriarchs, to the very 
origin of the human race, has been already stated above. 

2. The Church is universal in its extent and duration. Re- 
garding its extent, it began, as we remarked a little while ago, 
with the conversion of persons from the most distant parts 
of the earth, and, as soon as the Apostles preached God's 
word, it resounded throughout the universe. Neither did the 
Church ever cease to be universal, or to be spread more 
and more among pagans and gentiles. All the nations 
that ever received Christianity, were converted to the faith 
by its missionaries alone. Numerous storms, indeed, have 
since assailed it with fury, but always in vain ; the more 
they raged, the more gloriously was it fortified against 
them by the most benign, wise, and powerful providence 
of the Lord. For a space of one thousand eight hundred 
years has He brought His Church victoriously out of all 



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MANUAL OF THE CATHOLIC RELIGION. 



its combats, and thereby revealed to the whole world, at 
least to all who do not close their eyes and hearts to the 
evidence of truth, that it is the Church which He built upon 
the Rock, that there it stands unshaken, and that the powers 
of hell never can prevail, nor ever shall prevail, until the end 
of time. 

3. The Church is universal in its doctrine. For it never 
admitted, in the least, of any innovation in articles of 
faith, but that which was always, and everywhere held as 
divinely revealed, that is its faith ; and he who denies this 
and remains obstinate in his denial, is cut off from her 
communion. 

4. The Church is universal in reference to its worship. 
The essence of its worship is, in all countries of the world, one 
and the same sacrifice, and the same holy sacraments : a wor- 
ship which was already prefigured in the Old Testament ; nay, 
even in the age of the Patriarchs indicated and announced. 

5. The Church is universal in its members. This follows 
of itself from the first point. 

6. Finally, the Church is also universal regarding its name. 
For Catholic signifies the same as universal. Never would 
this name have been conceded to it exclusively, if it had not 
been, in fact, the one universal Church. 

O that all of us who are conscious of belonging to the 
only true and universal Church, would appropriate to our- 
selves that saying of St. Pacianus : " Christian is my name, 
Catholic my surname ^ by this appellation our people are 
distinguished from the heterodox." Hence, St. Augustine 
writes in his book of the true religion, c. vii. " Whether 
heretics and adherents of schismatics will it or will it not, 
if they speak with others beyond their own communion, 
the word Catholic means nothing else than the Catholic Church. 
They could not be understood, if they did not designate her 
by this name, being the one by which that Church is known 
throughout the whole world." 

Whereas, the non-catholics have no universality of origin. 
They came to light only after one thousand five hundred 
years and more had rolled by since the institution of the 
Christian Church, and then they sought for invisible ancestors, 
since they could find no visible ones ; and in doing so, they 
have been changing ever since, and are now completely di- 
vided and dismembered among themselves. Never have 



ON FAITH. 



97 



Protestant missionaries converted any pagan nation ; but in 
the words of an ancient Father : " Heretics are able, indeed, 
to make believers non-believers, but they cannot make Chris- 
tians of pagans." They are able to pervert, but not to con- 
vert. A few persons bought or talked into their religion 
from paganism form no nation. They want, therefore, Cath- 
olicity of origin, extension of doctrine, of worship, and of 
members. 

But, indeed, the fact, itself, that every one of them has 
his own principle of faith, deprives them of the mark of uni- 
versality. For their principle of faith is this : " Let every 
one believe, what, according to the dictates of his reason, he 
considers as scriptural or necessary to be believed." Every 
one, of course, has his own personal faith, and thus universal 
faith is wanting ; consequently, too, the universality of the 
Church. In the strict sense, there are with them as many 
religions and precepts of faith as there are heads, a thing 
diametrically opposed to the idea of the unity and universal- 
ity of the Church. 

Q. How do we prove that the Roman Catholic Church is 
really Apostolic ? 

A. Its duration, its doctrine, its worship, and its pastors 
reach back as far as the times of the Apostles ; it is, there- 
fore, really apostolic. As to its existence, it is an historical 
fact, that it is the oldest, and, therefore, the first Church, and 
the one which was founded by Christ and His Apostles them- 
selves. 

As to its doctrine and worship, it professes no other doc- 
trine than that which was delivered to it in the course of 
ages by the Fathers after the Apostles. 

The same holds good with regard to its essential worship. 

As to its succession, its pastors, i. e., the ecclesiastical 
hierarchy, even that alone places its apostolicity beyond all 
doubt, and, consequently, proves the truth of the Catholic 
Church being the first and the only true Church. 

For, regarding the primacy of the principal head of the 
Church, there is no other Church in the world besides the 
Roman Catholic, which, by the succession of its supreme 
rulers, the Roman Pontiffs, dates from the days of Peter, 
whom Christ appointed in His own stead as head of all, and 
upon whom He so solemnly founded His Church, which was 
to endure till the end of time. 



98 



MANUAL OF THE CATHOLIC RELIGION* 



The prerogatives which Christ bestowed upon Peter, were, 
since Peter was not immortal, necessarily to pass to his suc- 
cessors, and with them the true Church was to be inseparably 
connected, whence it evidently follows, that only that Church 
can be the true one, with which Peter abides in the person of 
his successors, according to the axiom of St. Ambrose : 
" Where Peter is, there is the Church." But since the suc- 
cessors of Peter in the person of the Roman Popes Linus, 
Clement, etc., in uninterrupted succession down to Pius IX., 
belong to our Church, it becomes evident and incontestable, 
that that Church is Catholic in the true sense of the word, 
and the first and the only true Church of Christ. Violent 
interruptions of this succession of Popes, which happened 
from* time to time, detract as little from this perfect unity 
and the rights of the apostolic chair as the interruption of 
the line of a dynasty lawfully established in a realm. 

But in the bishops who are in ecclesiastical communion 
with the succession of the prince of the Apostles, the Church 
acknowledges the successors of the other Apostles, whose 
apostolic descent is also confirmed by their titles. 

This last, how T ever, is not always necessary, for it suffices 
for the apostolic mission, that the bishop of a single church 
has his mission directly or indirectly from Rome. 

For by this he becomes ingrafted and already grows as a 
branch on that great -tree of the world, the trunk of which 
reaches in the succession of the Roman Pontiffs as successors 
of Peter, up to Christ himself. 

How strongly convinced of this relation were the bishops 
of ancient times, appears from the solicitude with which 
they endeavored to prove the succession of the Roman Popes, 
and they showed greater solicitude in this than in authenti- 
cating the succession of their own predecessors in their episco- 
pal sees. Thus Irenseus does not record the succession of the 
bishops of Lyons, nor Eusebius that of Cesareea, nor Epipha- 
nius that of the Salaminian bishops, nor Optatus that of 
Milevi, nor Augustine that of Hyppo ; but all of them assert, 
with one voice, the succession of the bishops of Rome. It 
was enough for them to be able to show the apostolicity 
of that Church of which they gloried in being members, a^d 
from which the sacerdotal unity of the whole Church is 
derived. 

The Roman Catholic Church possesses in like manner the 



ON FAITH. 



99 



Order of priests and deacons instituted by Christ through 
His Apostles, with the functions in the church proper to 
them, "because it alone has bishops possessed of the apostolic 
mission, which proceeds from the head, and is only to be 
found in this Church. 

The non-catholic communities can show nothing of all 
this. They can not show the apostolicity or the duration 
of their church and of its doctrine ; for how can they prove 
that their churches and their doctrines are apostolic, when 
they were unknown in the Church of God for a space of one 
thousand five hundred years ? W ill Scripture bear witness 
for them % But whence will they prove the apostolicity of 
the Holy Scriptures themselves without the testimony of the 
Roman Catholic Church % Perhaps by tradition ? But that 
they do not accept. To say nothing of their maxim : " To 
whom the country belongs, to him also belongs the church," 
that is to say, he is also head of the church. 

All the churches of the East which have separated from 
that of Rome, likewise lack this characteristic mark. They 
are set adrift from Peter, and therefore from the Rock upon 
which Christ founded His Church. And it is on that ac- 
count they want all the other above-mentioned marks of the 
true Church of Christ. The Greek schismatic church, to- 
gether with its sects, can not be called one, because it fails in 
internal and external unity. It lost the external unity because 
it lost the head, which Christ had placed in His stead over 
His Church upon earth, namely, Peter, in the person of his 
successors, the Roman Pontiffs. But even on that account, it 
is no longer the one faith which Christ gave to us through 
His Apostles ; for the primacy in the person of his successors 
is an article of faith, which the Greek church itself at one 
time professed. It differs, moreover, from this unity of faith 
in respect to the article of belief regarding the procession of 
the divine persons in the most Holy Trinity, since it denies 
the simultaneous procession of the Holy Ghost from the Fa- 
ther and the Son, and which, as we have already proved, is an 
article of faith asserted also by the oldest Greek Fathers. 

The Greek schismatic church, together with its sects, can 
not be called holy, since it is known by what intrigues and 
infamous doings it began to tear itself loose from the unity 
of the Church, and bowed so shamefully beneath the yoke of 
worldly power. Besides, it, too, is wanting in the sanctity o; 



100 



MANUAL OF THE CATHOLIC RELIGION. 



its members, since it, like the Protestant churches, lacks per- 
fect examples of holiness. This church, once so rich and 
fertile in saints, cannot show forth a single saint since its 
separation. 

Finally, that church can not be styled universal, which did 
not exist always, but first appeared under the form of a dis- 
tinct church upon earth about nine hundred years ago. 
Neither is it apostolic, inasmuch as it tore itself away from 
the successors of the prince of the Apostles, and thus wants, 
too, the valid apostolic mission for the members of the other 
ecclesiastical hierarchy. 

The Roman Catholic Church, therefore, is alone that true 
Church of Christ, which we profess in the Apostles' Creed, 
saying : " I believe in the Holy Catholic Church." 

Q. Can the Church ever cease to be 1 

A. No, for Christ promised His Church everlasting duration. 

"Blessed art thou, Simon Bar-Jona : because flesh and 
blood hath not revealed it to thee, but my Father who is in 
heaven. And I say to thee : That thou art Peter, (i. e., a 
rock) and upon this rock I will build my Church ; and the 
gates of hell shall not prevail against it." Matt. xvi. 17, 18. 
And at His ascension into heaven, bidding farewell to His 
disciples, He gave them this admonition : " Go y e and teach 
all nations : baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost ; teaching them to observe 
all things whatsoever 1 have commanded you ; and, behold, I 
am with you all days, even to the consummation of the world." 
Matt, xxviii. 19, 20. 

The same thing is confirmed by the holy Fathers in express 
terms : " The Church is built on Peter," writes St. Jerome, 
"no thunderstorm can shake it, no raging of the tempest 
overthrow it." Comment, in cap. 16 Mt. And St. Alexan- 
der, bishop of Alexandria, writes to Alexander of Constan- 
tinople : " We acknowledge but one Church, the Catholic 
and Apostolic, which, as it can never be vanquished, though 
the whole world should storm against it, so on the contrary, 
it conquers and destroys every malicious attack of here- 
tics." 

Q. With what gift did Christ endow His Church, so that it 
can never fail ? 

A. With the gift of infallibility in matters of faith and 
morals. If the Church could fail in these points, it would be 



ON FAITH. 



101 



the very thing by which it should fall and cease to be the 
true Church of Christ. 

Q. How can we prove the infallibility of the Church from 
Holy Scripture and tradition ? 

A. "I will ask the Father," says Christ our Lord in St. 
John, " and He shall give you another Paraclete, that he may 
abide with you for ever, the spirit of truth." John, xiv. 16, 
17. " The Spirit of truth shall come, he will teach you all 
truth." John, xvi. 13. And in St. Matthew, our Lord gives 
the assurance : " If any one will not hear the Church, let him 
be to thee as the heathen and the publican." Malt, xviii. 17. 

This infallibility of the Church is also attested by the Apos- 
tle in his Epistle to Timothy, wherein he says : " These 
things I write to thee .... that thou mayest know how thou 
oughtest to behave thyself in the house of God, which is the 
Church of the living God, the pillar and ground of the truth." 
1 Tim. iii. 14, 15. 

And all the Apostles, gathered together in the Council of 
Jerusalem, make known their judgment in these words : " It 
hath seemed good to the Holy Ghost and to us." Acts, xv. 28. 

This article of faith is also confirmed by tradition 
with innumerable testimonies. Hear only and consider, 
what St. Augustine says in this regard : " I would not 
myself believe the Gospel, if the authority of the Church 
did not move me." Lib. cont. LJpist. fund. Because, if 
we deny the infallibility of the Church, we have, indeed, no 
infallible testimony as to the divinity of the Gospel. The 
same belief is expressed by St. Jerome, who writes thus : 

" It is said to the Church, rise, be filled with light 

that it may have no shadow of error." In Coin, ad cap. 
60 Isai. And St. Isidore writes : " The divine saying means by 
'the gates of hell' the society of the wicked and the slanders 
of the heretics, all of which the Church of God resists, and 
crushes and destroys, but can never be vanquished by them." 

Practice. — Thank God at every breath you draw, for 
the unmerited, inestimable happiness of being a child of the 
true, unshaken, and infallible Church, but show also by the 
whole of your life, that you are a child of the true Church of 
Christ, and worthy of calling her your mother, and that she 
may have no reason to be ashamed of you, but rather cause to 
rejoice over you as a motker. As the Church is One, Holy, 
Universal, and Apostolic, so also should your life show forth 



102 MANUAL OF THE CATHOLIC RELIGION. 

these marks by your peace with God, with yourself and your 
neighbor through unity of faith and charity ; by efficacious 
endeavors to attain to true sanctity and perfection of life, at 
all times, in every place, on every occasion, after the example 
set by Apostolic Christianity. Hold firmly to the doctrine 
of the holy Church, and instruct yourself as carefully as pos- 
sible, in order that you may remain free from error in mat- 
ters of religion, and be able to render an account of your 
faith whenever an occasion requires it. 

Of the Government of the Holy Church. 

Q. To whom did Christ commit the teaching of His doc- 
trine and the government of His Church ? 

A. To the Apostles and their successors — namely, the 
bishops and priests, and their coadjutors. 

The Apostles were chosen by Christ our Lord himself, as 
the Holy Scriptures expressly record, and the Lord attests in 
these words : " It is not you that have chosen me, but it is I 
that have chosen you." But that Christ also chose their 
successors, in their persons, and willed this succession to be 
lasting, we see from the election of the Apostle Matthias, by 
the Apostles themselves, and from the instructions which St. 
Paul gives in his letters to the bishops appointed by himself, 
respecting the ordination of other bishops, priests, and deacons. 

Q. What do we call this body of persons appointed for 
the administration of the Church and its doctrine ? 

A. In regard to the doctrine, it is called, the teaching 
Church; in regard to the government of the Church, it is 
called, the ecclesiastical Hierarchy. 

That portion of the faithful not consecrated to the service 
of the Church, is called the Laity. 

Q. Whom did Christ make the head of the whole Church, 
and His vicegerent upon earth % 

A. St. Peter. This appointment is solemnly and expressly 
attested by the very words of Christ, as recorded by the 
holy Evangelists, Matthew and John. How Christ accosted 
St. Peter, as related by St. Matthew, has been already re- 
peated. He calls him a Rock, upon which He would build 
His Church, and delivers to him the keys of heaven ; and 
these words mean nothing else than the very highest power 
over the whole Church. Our Lord, after His resurrection, 



ON FAITH. 



103 



confirmed this in the most positive terms, saying three times 
to Peter, in presence of the other Apostles : " Simon, son of 
John, lovest thou me more than these ?" He saith to Him : 
"Yea, Lord, thou knowest that I love thee." He saith to 
him : " Feed my lambs ". . . . He saith to him again : 
" Feed my lambs ". . . . He saith to him the third time : 
" Feed my sheep." John, xxi. And so in every other part 
of Holy Scripture, where mention is made of the Apostles, 
Peter is always mentioned first before the others. 

The same thing is taught and professed by entire Tradition. 
St. Ambrose writes thus : " The Primacy was not given to 
Andrew, but to Peter." Cap. 12, Epist. 2 Cor. 

St. Cyril writes : " He (Peter) shines forth before the 
others, the prince and head of the rest." Lib. 12 in Joan. 

St. Augustine : u In the Holy Scriptures we learn to know 
Peter, in whom the Primacy is so eminently conspicuous." 
Lib. 2, de Bap. c. 2. 

And Eucherius, of Lyons, writes : " The Lord commits to 
Peter, first the lambs, then the sheep ; for, He made him not 
only a shepherd, but shepherd of the shepherds." Homil. in 
Vig. JS. Pet. 

Q. Who is the successor of Peter and the vicegerent of 
Christ ? 

A. The Pope of Rome, because he succeeds Peter in his 
Episcopal See, who governed the Church of Rome, as 
bishop, and there suffered the death of a martyr. This is 
a historical fact, so indubitably established, that none enjoys 
a greater historical certainty. The entire Church has thus 
acknowledged and professed it, since the time of the Apostles. 

St. Irenaeus, a bishop, who lived in the sub-apostolic 
age, writes thus concerning the Roman Church : " We 
will establish the Tradition of the greatest and most ancient 
Church, which is acknowledged by all, founded and confirmed 
by St. Peter and St. Paul, the most trustworthy of the 
Apostles. Every other church — i. e., the body of the faith- 
ful — must necessarily agree with this Church on account of its 
supreme power." Lib. 3, adv. haeres. 

St. Optatus writes : " You cannot deny, that, you know 
the first episcopal doctrinal chair was erected in the city of 
Rome, by St. Peter, upon which he, the head of the Apostles, 

sat whom Linus succeeded, Clement," &c. Contra 

Parmen. 



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MANUAL OF THE CATHOLIC RELIGION. 



St. Cyprian writes to Pope Cornelius ; " They venture to 
ascend the chair of Peter, and enter the first Church, from* 
which ecclesiastical unity has its origin." EpisL 55. 

St. Jerome writes to Pope Damasus : "I rejoice in the 
ecclesiastical union with your Holiness — i. e., with the 
doctrinal chair of Peter ; I know that upon this Rock the 
Church is built." Ep. 14, ad Bom. 

St. Augustine attests : " The supreme power of the Apos 
tolic See always proved itself to be in the Roman Church.' 
Ep. 43. 

This profession was made by all the General Councils, 
from the first, at Nice, till the last at Trent. 

Q. Which are the principal rights of the Pope of Rome, 
as head of the whole Church 1 

A. 1. The Pope of Rome is, as successor of Peter and 
vicegerent of Christ, the supreme Judge in matters of faith. 
This appears preeminently from those well-defined words of 
our Lord, by the Evangelist St. Luke : " Simon, Simon, I 
have prayed for thee, that thy faith fail not ; and thou being 
once converted, confirm thy brethren." Luke, xxii. 32. 
The same thing is proved by those words of Christ to St. 
Peter, so often quoted : " Thou art Peter (a rock), and upon 
this rock 1 will build my Church, and the gates of hell shall 
not prevail against it." Where the foundation of a building 
is tottering and falling, there also totters and falls the build- 
ing itself. Peter, therefore, as the foundation of the Church 
in faith, was to be immovable. But the successors of St. 
Peter enter upon all the rights of St. Peter, as head of the 
Church and vicegerent of Christ, since our Lord did not 
grant these rights to His disciples for their own sake, but for 
the sake of His Church. For the successors of the Apostles 
stand more in need of being strengthened than the Apostles 
themselves. 

This was acknowledged, at all times, by the entire Church ; 
and this acknowledgment appears, too, from innumerable 
texts and testimonies oT the holy Fathers, and the General 
Councils of the Church. 

Thus St. Peter Chrysologus writes to Eutyches, in the 
following terms : " We admonish thee, brother, to listen 
obediently to all that was written by his Holiness, the Pope 
of Rome ; for St. Peter, who lives and presides in his chair, 



ON FAITH. 



105 



gives to those that ask, the truth of faith for answer." Epis. 
ad Eutych. 

St. Basil writes to the Pope, in his own name and in that 
of the whole Synod of Alexandria : 44 That which the Lord 
has granted your Holiness, is well deserving of that most 
praiseworthy voice which called you happy, because you dis- 
cern what is false from the genuine and true, and announce 
the faith of the Fathers without any blemish!" 

St. Maximan, Patriarch of Constantinople, professes, in 
his letter addressed to the entire East : 44 All the boundaries 
of the globe, all confessors of the true faith, look up to the 
dignity and authority of the Pope of Eome, as to the sun. 
The Creator of the world chose him from among the rest o^ 
mortals on the surface of the earth ; He yielded up to hir. , 
by preference, the office of instructor ; and conferred upon 
him this right for ever, that whosoever wishes to know 
divine and hidden things, must have recourse to this oracle 
of science and doctrine." 

44 We must, therefore, permit ourselves to be thence in- 
structed in regard to what we are to believe, to think, and 
to hold." Thus St. Cyril to Pope Celestine. 

44 All controversy is at an end," St. Augustine cries out, as 
soon as he knew that a decision emanated from Rome. And 
he esteemed it of greater value to have such a decision against 
his opponent, in order to convince him of his error, than all 
the books of argument which he had written against him. 

44 By the letters of Innocent," says he, 44 every doubt in this 
matter is taken away." Lib. 2, c. 3, cont. 3 ep. Pelag. And 
he again asserts : 44 The Catholic faith is, in the profession of 
the Apostolic chair, so ancient and firmly grounded, so sure 
and clear, that it would be a crime to doubt the same. It 
is the Rock against which the gates of hell cannot prevail." 
Epist. 157 et in Psalm, cont. Bon. part. 

This belief is also that of the General Councils of the 
Church : 44 Peter has spoken through Leo." So the Fathers 
of the Council of Chalcedon exclaim, 44 cursed be he that 
does not believe thus !" 

In a similar manner did the Fathers of the Sixth General 
Council exclaim when they read the Apostolical letters of 
Pope Agatho : 4 * It seemed to be paper and ink, yet through 
Agatho, Peter has spoken." And in their letter to the Pope, 
the Fathers of the same Council' write : 44 To thee, beins; the 
5* 



10G MANUAL OF THE CATHOLIC RELIGION. 

Primate of the Universal Church, we refer the decision of 
what is to be done, since thou standest on the rock of faith." 
No less decided and solemn is the language of all the other 
General Councils of the Church. 

Second, The Pope of Rome, as the successor of St. Peter 
and the vicegerent of Christ, governs the entire Church with 
Apostolic and plenipotentiary power. 

This power is 'indicated and proved by the words of our 
Lord to Peter : " I will give to thee the keys of the kingdom 
of heaven ; and whatsoever thou shalt bind upon earth, it 
shall be bound also in heaven ; and whatsoever thou shalt 
loose upon earth, it shall be loosed also in heaven." Matth. 
xvi. 18, 19. And those words : " Feed my lambs — my 
sheep." For, all of these expressions signify, according to 
the language used in Holy Scripture, the highest power. 

The same thing is professed and confirmed by Tradition. 

No doubt, the whole East and West profess most solemnly, 
from the beginning of the Church, this Apostolic plenipoten- 
tiary power of the Popes of Rome, as the successors of St. 
Peter and the vicegerents of Christ. As a proof of this, let 
us only hear the belief of the Oriental church at the time of 
St. Cyril, who, in his writings, already quoted, makes his 
profession thus : " We must honor him — the Bishop of Rome 
— we must ask him before all, because it is his province 
alone to reprove, to correct, to command, to ordain, to bind, 
to loose, in His stead, who placed him, and who has given to 
no one else all that is His, save to him alone, before whom 
all bow their heads, according to divine right, and whom all 
the pastors of the Church obey as they would J esus Christ." 

Let us listen to the voice of the West in this regard, name- 
ly, that of St. Bernard, who, closing the series of the Fathers, 
takes their belief into his profession, and most solemnly ac- 
knowledges the same fullness of Peter's power in his success- 
ors — the Popes of Rome. He writes to Pope Eugene, who 
was once his disciple, in these words : " Let us first examine 
who thou art, whose person thou representest in the Church 
of God. Who art thou 1 Thou art the high-priest and su- 
preme bishop. Thou art the prince of the bishops, the heir 
of the Apostles. As to the primateship, thou art Abel ; as 
to the guidance, Noah ; as to the patriarchate Abraham ; as 
to the order, Mek-bisadech ; as to the dignity, Aaron ; as to 
the authority. Moses; as to the power, Peter; as to the 



ON FAITH. 



107 



anointment, Christ. Thou art the one to whom the keys of 
heaven were given. The others, indeed, are also pastors and 
shepherds of flocks, but thou art so the more gloriously, the 
more different the name is which thou didst receive above the 
others. They also have, indeed, their particular flocks ; but 
to thee all are entrusted, to one — 1 the one flock.' Not only 
for the sheep, but also for the shepherds art thou one, the 
shepherd of all. For to what other, I do not say among the 
bishops, but even among the Apostles,are so unreservedly en- 
trusted all the sheep % Which sheep ? Perhaps this or that 
people, of this city or that country % 4 My sheep,' said the 
Lord. Ah ! who is there that does not plainly understand 
that Christ did mean, not some but all % St. James, who 
was a pillar of the Church, was content with one Jerusalem, 
leaving to Peter the entire world. If thus the brother of 
the Lord did yield, who else, I ask, would dare to dispute 
the primacy with Peter? Others, therefore, are entrusted 
with a part of the care, but Thou with the fullness of the 
power. The power of the others is reduced to certain limits, 
but thine extends even to those who received power over 
others. Thus, therefore, stands thy prerogative, unshaken, as 
well in regard to the keys given thee, as the sheep entrusted 
to thy care." 

And this is also the belief and profession of the General 
Councils of the Church in innumerable and most solemn tes- 
timonies. 

Thus the Fathers of the eighth General Council of Constan- 
tinople signed the following profession of faith : 

"The saying of the Lord can not remain unfulfilled; and 
he has said : ' Thou art Peter, and upon this rock I will build 
my Church.' What was here said, is confirmed by fact, for 
upon the apostolic chair the Catholic religion was always 
preserved unadulterated, and the holy doctrine taken care of." 
" Wherefore, following in all things the apostolic chair, and 
holding its dispositions ; we hope to merit being in that com- 
munion of yours, announced by the apostolic chair, in which 
the Christian religion has its full, true, and firm foundation." 

The Council of Florence solemnly gave the following 
decision of faith : " We declare it to be an article of faith, 
that the Apostolic See and the Pope of Rome has the pri- 
macy, the highest dignity of the Church in the whole world, 
and that the same Pope of Rome, the successor of St. Peter, 



108 



MANUAL OF THE CATHOLIC RELIGION. 



the prince of the Apostles, and the true Vicar of Christ, is the 
head of the whole Church, and that he is the Father and 
teacher of all Christians, and that Jesus Christ our Lord, has 
given to him in St. Peter the full power to feed, govern, and 
lead the whole Church, as it is also contained in the trans- 
actions of the general councils, and in the holy canons." 

Q. How is this authority of the Pope usually styled ? 

A. The Apostolic plenipotentiary power because it passes 
from St. Peter, the prince of the Apostles, to all his success- 
ors orderly and without division, on which account the Ro- 
man Episcopal See received also the epithet " the Apostolic 
chair." 

Q. How does the Pope of Rome exercise this apostolic 
authority in ruling the holy Church ] 

A. The Pope usually rules the Church by those who, 
though entrusted with power in the Church, are yet subordin- 
ate to him, to wit : the Cardinals, Patriarchs, Primates, Arch- 
bishops, Bishops, &c, who, dispersed throughout the Church 
over the whole earth, unite the entire body of the faithful with 
the Apostolic chair. 

However, it does not follow that the Episcopal power is 
merely a succedaneous one, on the contrary, it is likewise 
a proper power instituted by God, but subordinate to that 
of the Head of the Church- by which power the Bishops are 
constituted true shepherds with proper authority to feed the 
flocks intrusted to them by God, through the Apostolic See. 
The entire body of the Church, united in this manner with 
the head, by means of an immediate Pastor, and spread over 
the face of the earth, is called in familiar language : " the dis- 
persed Church." But if the Pope call together the chiefs of 
the Church, the Bishops and Doctors, to any particular place, 
such an assembly is styled a General Council of the Church, 
or simply, a Council. 

But the power of the Pope is by no means lessened by such 
an assembly ; for it is he who convokes the Councils, pre- 
sides over them, either personally or by his legates, and rati- 
fies their decrees, without which ratification they have no 
force, and no general value in the Church. The Pope, there- 
fore, is, and remains, whether in a Council, or out of it, the 
head of the whole Church by divine institution as vicegerent 
of Christ and successor of Peter. 



ON FAITH. 



109 



Q. Who belongs to this true Church of Christ, whose head 
is the Pope of Rome 1 

A. Everyone who has been received into the Church of 
Christ by holy Baptism, and has not been excluded again 
from its fold ? 

Pagans, Jews, Heretics, Schismatics, and excommunicated 
persons are therefore by no means members of the holy 
Church, Not the Pagans nor the Jews, because they never 
entered the Church. Not the Heretics, &c, because they 
were separated again from the Church. He is called a heretic 
wdio obstinately contradicts and denies an article of faith 
solemnly declared by the Church. Whereas that one is 
called a Schismatic who renounces the communion of the 
Church, and refuses obedience to his lawful sovereign pastor 
by throwing off the ecclesiastical authority. 

Finally, an excommunicated person is he who by virtue 
of ecclesiastical judgment is separated from the communion 
of the Ckurch by a spiritual ban in consequence of a crime. 

Practice. — Study to have a particular reverence, 
love, and obedience for the authority of the Church, and that 
of its ministers, instituted by Christ ; but especially nourish 
always within you the most profound respect for the Pope, 
as being the chief head of the Church, and the visible 
vicar of Christ. " He that honors you, honors me," says 
Jesus Christ, " and he that despisesf^u despises me Even if it 
happens that some priests have faults, honor them nevertheless, 
and remember that if they were not precisely faults of priests, 
they would, perhaps, not appear so great to the eyes of the 
world, but remain' unnoticed. But, in particular, the faults 
which they impute to some Popes, are for the greater part 
mere calumnies, as is proved even by Protestant writers 
themselves. Nay, there is no other succession of men, in 
any other dignity and administration, who are so prominent 
for sanctity, learning, and benefits conferred on the human 
race, as that of the Popes. 

On the Communion of the Members of the Church. 

Q. What do you understand by the expression : The 
communion of saints? 

A. By the communion of saints we understand the spirit- 
ual connection which embraces all the members of the 



110 MANUAL OF THE CATHOLIC RELIGION. 



militant, suffering, and triumphant Church, and unites them 
into one Church, the family of God. 

Q. Why is this connection called the communion of saints ? 

A. Because all who belong on earth to this communion, 
are called to sanctity of life by the profession of the 
Christian faith, and are sanctified by baptism, and the recep- 
tion of the other sacraments. The souls in purgatory, and 
the blessed in heaven, are all of them in the state of sancti- 
fying grace, and confirmed in it for ever, to all eternity. 

Q. By what means are the members of the militant 
Church upon earth connected with each other % 

A. By the participation of the same sacraments, and the 
spiritual goods of the Church, and by sharing the prayers 
and good works which the faithful on earth perform. There 
exists, therefore, among the members of the Church upon 
earth a union similar to that of the members of the human 
body ; that is, they mutually support one another, for the 
welfare of the whole body, according to the Apostle in his 
Epistle to the Romans, chap. xii. 4-5, and to the Ephesians, 
chapter iv. 3 ; where he says : " Be careful to keep the unity 
of the Spirit in the bond of peace, one body, and one Spirit, 
as you are, called in one hope of your salvation." And 
again : " That we may in all things grow up in Him who is 
the head, Christ : from whom the whole body, cemented and 
firmly joined together, b^what every joint supplieth, ac- 
cording to the operation in the measure of every part, 
maketh increase of the body, unto the edifying of itself in 
charity." Ephes. iv. 15, 16. 

Q. How is the Church militant in communion with the 
Church suffering? 

A, The souls in purgatory are helped by the prayers of 
the faithful and their good works ; and they, themselves, pray 
to the Lord in return for the faithful upon earth. 

Q. What is purgatory, and how do you prove that there 
exits a communion with the souls that are there ? 

A, Purgatory is that place and intermediate state in the 
other life, in which souls are purified that are not as yet per- 
fectly cleansed from all imperfections, and who departed this 
life in the state of venial sin, or are yet to satisfy for the 
temporal punishment due to the sins which they had com- 
mitted, after the guilt of them was forgiven. 

The punishments in purgatory are two-fold ; first, the pun- 



ON FAITH. 



Ill 



ishment of delay in regard to heavenly glory ; and then 
the punishment of pain especially by fire. 

That there is a purgatory, was already revealed to man in 
the Old Testament. Thus we read in the Second Book of the 
Maehabees, chapter xii. verse, 43 : " That Judas, making a 
gathering, sent twelve thousand drachms of silver to Jerusa- 
lem for sacrifice, to be offered for the sins of the dead." 

In the New Testament, Christ our Lord points to this place 
of purification, assuring us, by St. Luke, speaking of the 
prison of pain : " I say to thee thou shalt not go out thence, 
until thou payest the very last farthing." Luke, xii. 59. 

But that the pain of purgatory is a pain of fire, is indicated 
by St. Paul, who states in his Epistle to the Corinthians : 
" The fire shall try every man's work, of what sort it is. 
. . . If any man's work burn, he shall suffer loss ; but he 
himself shall be saved, yet so as by fire." 1 Cor. i. 13-15. 

Reason itself, enlightened by faith, concludes, from most 
obvious and most powerful motives, the existence of such a 
place of purification. For all men do not die entirely pure, 
and without a stain of sin, although they may die not infected 
with mortal sin. It is, therefore, fitting that there should be, 
in the other life, a place in which souls may be purified from 
their stains, before entering heaven. 

But as far as this corresponds with the justice of God, so 
far is it also in accordance with His goodness and mercy 
that the suffering should be helped by ^he intercession 
of the living, because by it charity is exercised, and man 
the more powerfully reminded and admonished to live 
here a life most pure, and to do penance, in order to avoid 
the torments of Purgatory. Holy Writ confirms this advan- 
tage which the divine wisdom thereby intends for us and 
the dead, in express terms : " It is a holy and wholesome 
thought to pray for the dead, that they may be loosed from 
their sins." 

Moreover, the living among themserves can pray for each 
other efficaciously, according to St. James the Apostle : 
" Pray for one another, that you may be saved." St. James, 
v. 16. Why, then, should not we be able to pray also with 
efficacy for the dead, especially since the souls in purgatory 
departed this life in the state of grace and holy love, the 
bond of which is "not torn by death, but remains," as the 
Apostle tells us in his 1st Epistle to the Corinthians, chap. 



112 MANUAL OF THE CATHOLIC RELIGION. 

xiii. ? St. Augustine in his book, of the care which we 
should have for the dead, bears witness to the belief of the 
Church in these words : " There is no doubt that the dead 
receive succor from the prayers of the Church, and the holy 
sacrifice, and the alms-deeds, which are offered up for their 
souls. For according to the tradition received from the 
Fathers, this is observed by the whole Church, that prayers 
are made for those who died in the communion of the body 
and blood of Christ, when mention is made of them in the 
holy sacrifice (of the Mass) in its place, and that it is also 
offered up for them. But if works of mercy are wrought 
in their behalf, who can doubt that they are benefited by 
them, for the Lord is not besought in vain 1 There is, 
indeed, no doubt at all, that all these things profit the 
dead ; but only those are benefited by them who lived such 
a life before their death, that these works can be of service 
to them after their death." Lib. de cura pro mortuis gerenda 
c. 1. 

St. Cyril, of Jerusalem, teaches thus: "Finally, we pray 
for all those who have departed from among us, believing, 
that thereby the greatest hope is afforded to them for whom 
the propitiation of that holy and efficacious sacrifice is offered 
upon the altar." Catech. Myst. v. 

That the pain of purgatory is fire, is attested by Cyprian, 
who, agreeing with the teaching of the Church in his time, 
says, " It is one thing to be purged from sin by protracted 
tortures of pain, and another to be cleansed by fire." Ep. 
xxii. 

St. Clement, of Alexandria, writes : ct We say that the fire 
does not sanctify the flesh, but the souls defiled with sin." 
Lib. Strom. 7. 

Q. What are the principal works by which the souls in 
purgatory are assisted ? 

A. Prayer, Alms-deeds, Fasts, Pilgrimages, and all other 
works of penance, and exercises of virtue. Also, indul- 
gences, which may be applied to them in an intercessory 
manner, and most particularly by the offering up of the 
holy sacrifice of the Mass. That the souls in purgatory, 
intercede with God for us, is equally certain. For they are 
in the bond of holy love, and, therefore, incited by grati- 
tude and mutual charity to pray for us, if we do so for them. 
Moreover, there are on record so many instances, in which 



ON FAITH. 



113 



help was obtained from God, through the intercession of the 
souls in purgatory, that an attempt to deny all of them 
would be as foolish as presumptuous. 

Q. How is the Church militant in communion with the 
Church tri u mph an t ? 

A. By the veneration, invocation, and intercession of the 
saints. Namely, the faithful upon earth venerate the saints 
in heaven, on account of their eminent sanctity, and their in- 
tercession with God. The saints in heaven, again, pray for 
the whole Church, and in a special manner for those who call 
for their mediation with the Almighty. But in the widest 
sense, we understand by the saints, all the blessed inhabitants 
of heaven, both angels and men. 

The latter, however, are particularly those of whom we 
treat, because they are more closely connected with us by 
their nature, and there is a most powerful motive for us to 
imitate them in our lives. 

Q. How do you call this veneration and invocation of 
saints ? 

A. The worship of saints, or the veneration of saints. For 
to venerate is simply to esteem highly, and to give signs of 
this veneration founded on high esteem. 

Q. How do you call this worship in order to distinguish it 
from that which we give to God 1 

A. It is called worship or service, and the homage of ven- 
eration, whereas the worship which we render to God is 
termed the worship and homage of adoration. "We adore 
God alone for his own sake ; we only honor the saints, and 
that, indeed, for God's sake, who made them holy. 

Q. Which is the principal ground for this veneration of 
saints % 

A. It is the acknowledgment of the virtues and merits of 
the saints, and the pious respect which hence is due to them. 
I say pious, that is to say, respect which is, as it were, due to 
them from a religious, and not a mere natural motive. 

Certainly, if virtue upon earth is a just object of our 
esteem and veneration, and if we properly and profitably 
call upon the faithful and virtuous upon earth, to pray to God 
and intercede with him for us, why then should we not honor 
the virtues of the saints in heaven, seeing that they are 
already crowned and glorified by God, and ask them for their 
intercession with Him, whom they now behold face to face, 



114 



MANUAL OF THE CATHOLIC RELIGION. 



since they now reign with Christ in heaven ? Moreover, this 
worship of the saints is well adapted to remind us efficaciously 
of them, and induce us to follow in their footsteps. 

And this, too, is the very reason why the Divine Wisdom 
would have the intercession of the saints efficacious in our 
regard, in order that the bond of charity might link closer 
together all the members of the Church militant, suffering, 
and triumphant, and lead them to virtue and to God by mutual 
help and encouragement. 

Q. Do Scripture and tradition both approve of and confirm 
the veneration of the saints ? 

A. Certainly. For we read in Holy Scripture, that, from a 
motive of religion, a particular veneration was shown to the 
angels and saints. Thus Isaias venerated the angel who ap- 
peared to him, by prostrating himself upon the ground. 
Isa. c. 5. The same thing was done by the disciples of the 
prophets before Eliseeus. 4th Book of Kings, ch. ii. King 
Nebuchodonosor himself wished to honor the sanctity of 
Daniel, by prostrating himself in the dust before him ; and 
Holy Scripture praises the king for it in the narrative by 
Daniel, ch. ii. Now all this is still more applicable in regard 
to the veneration of these servants of God, who are already 
with God in heaven, and united to Him by the indissoluble 
ties of glory. 

But that the saints pray efficaciously for us, is likewise 
confirmed in the Old as well as in the New Testament. 

Thus, we read, in the second book of Machabees, concern- 
ing Jeremias, who had already passed to the other life : " This 
is a lover of his brethren, and of the people of Israel ; this is 
he that prayeth much for the people and for all the holy city, 
Jeremias, the Prophet of God." 2 Mack. xv. 14. Similar 
things are recorded of Moses and of Samuel, by Jeremias 
himself: Jer. c. 15. And in the Book of Job, xlii. 8, the Lord 
himself says : " And my servant J ob shall pray for you ; 
his face I will accept."' And St. John, in his Apocalypse, 
speaks thus of his vision : " The four-and-twenty ancients fell 
down before the Lamb, having every one of them harps and 
golden vials full of odors, which are the prayers of the saints." 
Apoc. v. 8. 

This belief of the whole Church, from its very origin, is 
recorded also by the holy Fathers. 

In the first place, St. Augustine writes thus : " We honor 



ON FAITH. 



115 



the martyrs with the worship of charity and of com- 
munion, with which we likewise honor the holy servants of 
God upon earth,* whose hearts we perceive ready to encoun- 
ter the same sufferings for the truth of the Gospel. But we 
honor these with greater devotion, because they are safer, 
since they have fought the good fight, and come forth victo- 
rious from the struggle, as we also bestow more solemn 
praise upon those who have already entered upon the life of 
bliss, than on those who are as yet engaged in the combat 
here below. But we bestow upon none, that worship, which, in 
the Greek, is called Aarpem, and which can hardly be expressed 
in Latin by one word, since it signifies a worship proper to 
the Deity alone, nor do we teach any one to bestow it upon 
any other save God alone." Lib. 20, contra Faust. 

And St. Jerome, in his book against Vigilantius, writes to 
this effect : " If the Apostles and martyrs, yet living in mor- 
tal flesh, could pray for others, whilst they had still to watch 
over themselves, how much more are they now able to do so, 
after gaining the crown, bearing off the palm of victory, and 
being enthroned in triumph ? Or, do you think that they are 
now less able to do so, because they have commenced to reign 
with Christ ?" Lib. adv. Vigil. 

And St. Basil writes : " I do, in consequence of the genu- 
ine Christian faith, which we have received from God, believe 
in one God Almighty, the Father, Son, and Holy Ghost. I 
receive also the holy Apostles, and prophets, and martyrs, 
for intercessors with God ; I call upon them, that through 
them, L e., through their intercession, God, the merciful Lord, 
may be propitious to me." 

Q. In what manner is the veneration of saints principally 
practised ? 

A. We yearly celebrate their feasts on certain days ; altars 
and churches are erected and dedicated in their honor to God, 
and the holy sacrifice of the Mass is offered up to God for 
their special glorification. The faithful are also wont to 
bind themselves, by vows or promises, before the Lord, to 
works of piety and virtue in their honor, as also to venerate, 
with religious devotion, their pictures and relics. We say 
with religious devotion, in as far, namely, as the motive for 
this veneration is no temporal and political one, but one 
founded on religion. 

St. Augustine writes thus, on this subject, against Faustus : 



116 MANUAL OF THE CATHOLIC RELIGION. 

" The Christian people celebrate the memory of the martyrs 
with religious solemnity, partly in order to excite a desire 
of imitation, partly in order to participate in their merits, 
and to receive succor through their intercession ; yet so, that 
if altars are erected, they are never erected to a martyr, but 
to the God of the martyrs himself, though they are erected 
to the memory of the martyrs. For, where can any prelate 
of the Church be found, who, whilst standing at the altar, in 
those places dedicated to the veneration of the saints, said, at 
any time : \ We offer (sacrifice) to thee Peter, or Paul, or 
Cyprian V But what is offered up, is offered to God who 
crowned the martyrs, in places associated with the remem- 
brance of those whom He did crown." 

Eusebius writes in a similar manner : " We, the champions 
of true piety, honor the friends of God, and approach their 
tombs, making vows to them, on account of their sanctity, 
through whose intercession with God, we are, as we confess, 
greatly supported." Lib. viii. Praep. Evang. c. 7. 

The Council of Gangra, held in the fourth century, thus 
defines : " Whosoever does not confess that all the saints of 
the New and Old Testaments are to be venerated ... let 
him be excluded from the communion of the Church, according 
to the ecclesiastical Tradition." 

Very remarkable, too, is the testimony of Theodoret, who, 
proving this veneratipn of the saints of old, as it is at present 
exercised, speaks thus : " But that those who make a vow are 
rendered participants of their wishes, is clearly proved by 
their votive gifts, which indicate healing. For some offer 
images of eyes, others of feet, others of hands, and some, 
indeed, of gold, others of brass, and so on." 

Behold then, how, even the primitive Christians as well as 
we, were wont to express their gratitude to God and the 
saints. 

Q. Was it also the custom to pay a due tribute of respect 
to the images of the saints in the Church % 

A. Certainly, it was ; for this is proved from the most 
ancient Fathers, and from the decrees of the Councils. 

Thus, St. Basil writes : " That the use of images in the 
Church was universal, and derived from Apostolic Tradition." 
S. Basil, Upis. 360. 

St. Chrysostom and Theodoret bear witness that the like- 
nesses of St. Simon Stylites were painted, for the sake of 



ON FAITH. 117 

protection, not only in the Churches, but also in the houses 
and workshops of the faithful." St. Chrys. or at. de S. Meletio, 
Theod, in vita Sim. Styl. 

The second Council of Nice declares solemnly, in its 
seventh session : " We decide with all certitude and care, 
that holy images are to be erected ... in the churches or 
God, in houses, and on the way-sides, and traced upon 
the holy rases. For the respect which we show to the 
images, passes to the object of which they are representa- 
tations . . . Thus, the doctrine of our Fathers stands firm, 
i. e., the Tradition of the Catholic Church." 

By these words, the Councils also point out the reason 
of this veneration : " We, by no means, venerate the imaga> 
not that which is painted, but the object represented by it, 
i. e., the person whose image it is." 

That in pictures this reference of the image to the person 
represented by it is to be regarded, is plain even to the most 
unlearned, as is also manifest from the use of images in com- 
mon and civil life. 

St. Ambrose aptly appeals to this practice, writing as follows, 
" He who crowns the image of the Emperor, certainly honors 
him whose image he crowns ; and he who dishonors the image 
of the Emperor, is looked upon as if he had dishonored the 
Emperor himself, though he insulted only his image." In 
Psalm, cxviii. This purely natural reason also incites men 
to honor with due respect the images of their parents, friends, 
and acquaintances. 

Q. Is this use of the images of saints commendable and 
useful for any other reasons 1 

A. No doubt it is ; first, because images are well cal- 
culated for the instruction of the uneducated, as was said 
by St. Gregory the Great. " The image on the wall instructs 
more than the Scripture in the hand, which is not understood." 

Second, Because the images of the saints vq^y often pow- 
erfully exhort us to follow them in their actions. Justly, 
therefore, did the poet sing : " The mind is less impressed 
with what the ear hears, than with what the eye beholds." 

Third, Because images preserve in us the memory of Christ 
and his saints, in the midst of other occupations, and admon- 
ish us to whom we must have bourse. 

Q. What is meant by. the term, " Relics," and is the 
veneration of relics alkwable and salutary? 



118 MANUAL OF THE CATHOLIC RELIGION. 

A. By the word " relics," in a stricter sense, is meant the 
remains of the bodies of .saints. But, in a wider sense, we 
understand by relics all objects of which the saints made use, 
whilst living, or whatever had any connection with them — to 
wit : their clothing, their handwriting, the instruments of 
their martyrdom. Now, these relics are, indeed, on account 
of their relation to saints, an object of lawful, religious vene- 
ration, because that veneration proceeds from a purely relig- 
ious motive. 

That, in this sense, the veneration of relics is both just and 
laudable, is confirmed in the first place by Holy Scripture. 

Thus we read in the fourth book of Kings, xiii. 21 : " Some 
that were burying a man, saw the rovers, and cast the body 
into the sepulchre of Eliseus. And when it had touched tne 
bones of Eliseus, the man came to life, and stood upon his 
feet." If, therefore, the mere touching of the relics of the 
prophet, without any intention of veneration, even restored 
the dead to life, how salutary must be the actual veneration 
of holy relics ? 

In the Acts of the Apostles we likewise read, that " many 
sick have been healed by the mere shadow of St. Peter fall- 
ing upon them." Acts, v. 15. 

Speaking of this, St. Augustine justly remarks : "If even 
the shadow of one passing by had such an effect, what effect 
may not be produced by the body of him who is already reign- 
ing with Christ ?" 

Moreover, we thus read in the same Acts of the Apostles 
concerning the relics of St. Paul : " God wrought special 
miracles by the hand of Paul, so that even there were 
brought from his body to the sick, handkerchiefs and aprons, 
and the diseases departed from them, and the wicked spirits 
went out of them." Acts, xix. 11, 12. 

According to the testimony of history, and of the holy 
Fathers in all ages, God always favored the veneration of 
holy relics with many and great miracles. 

Thus St. Ambrose has left a record of the many and great 
miracles which the Lord wrought by means of the relics of 
SS. Gervasius and Protasius ; and St. Augustine, of those 
wrought by means of the boaes of St. Stephen. St. Chrysos- 
tom, speaking of relics in general, writes thus : " Thou sawest 
how great the power of the saints is ! for not only their works, 



ON FAITH. 



but even their clothes are worthy of veneration from all 
creatures." 

"The cloak of Elias divides the Jordan. The shoes of the 
three youths in the furnace trod on its fire. The wood of 
Eliseus changed the nature of the waters. . . . The garments 
of St. Paul expel evil spirits." The Church, therefore, has 
justly honored relics ever since the first centuries, as is also 
found written in the Acts of the Martyr Saint Ignatius, dating 
from the apostolic times, "that the faithful of Smyrna valued 
his bones more than jewels and gold, and guarded them de- 
voutly." St. Jerome, particularly, in his book against 
Vigilantius, gives an explicit and very strong testimony 
regarding this uninterrupted public worship of holy relics 
in the Church of God. " The holy relics," he writes, " are car- 
ried everywhere in golden vases, with solemn pomp, by the 
bishops themselves." And he testifies the same thing in a 
letter written to St. Marcella : " We everywhere honor the 
tombs of the martyrs, and touch our eyes with the holy ashes, 
arid we also kiss the same where we can do so." JEJpist 17, 
ad Marc. Behold here the proof, that the very kind and 
manner of this veneration has been from the earliest times of 
Christianity, identical with the present. We will add, more- 
over, the words of St. Augustine, spoken in reference to the 
relics of St. Stephen : " A little dust has gathered such a 
multitude of people ! The dust is concealed, the favors of 
grace are manifest. Weigh and consider, beloved ! what the 
Lord may reserve for us in the land of the living, since He 
imparts to us so much good from the dust of the departed." 

The second Council of Nice declares as follows, in its 
second session : " Christ our Saviour has left to us the relics 
of the saints, to be fountains of salvation, whence He causes 
to issue a multitude of favors and graces for the needy, 
since He is dwelling in them." The Council of Trent has 
collected in a few solemn words, the whole of this doctrine : 
" The sacred bodies of the martyrs and others who live with 
Christ ; who were living members of Christ, and temples of 
the Holy Ghost, and who shall one day be raised by Him to 
eternal life, are to be honored by the faithful as objects through 
which God bestows upon us also many favors and graces, so 
that those who contend that no honor is to be given to the 
relics of the saints, or that it. is of no use for the faithful to 
honor these and other holy things, are, of course, condemned 



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MANUAL OF THE CATHOLIC RELIGION. 



as the Church has already condemned them of old, and does 
so still." Sess. xxv. 

The general disposition of the mind of man is such that 
our love is greater in proportion to the qualities of those we 
love ; why should not this bear application to the saints % 
Moreover, we are, by the veneration Qf relics, forcibly re- 
minded of the lives and actions of Saints, and incited to imi- 
tate them. These relics also place before our eyes very plainly 
the dignity of our bodies sanctified by Christ. 

Q. Which of the saints does the Church honor beyond all 
others, and in a particular manner ? 

A. Mary, the most blessed Virgin and Mother of our Lord, 
who on account of her dignity is so far elevated above angels 
and men. The kind of veneration with which we honor her 
above the other saints, is hence also designated by a spe- 
cial term. The worship, namely, with which we honor 
her, is called not as that of the saints, " Cultus dulice" but 
u Hyper dulice" In English we might call the " Cultus dulice" 
the worship of veneration, and that of " ITyperdulice" the 
worship of superior veneration. There remains, however, 
between this superior veneration of the most blessed Mother 
of God and the worship of adoration by which we do homage 
to God alone, an infinite difference. Beautifully and ener- 
getically, therefore did Epiphanius set down in writing, in ac- 
cordance with the universal belief of all the faithful of his 
day : " Let Mary be venerated by us, but the Father, the Son, 
and the Holy Ghost alone adored." Hceres. 79. 

Q. To whom is the worship referred, with which we ven- 
erate and adore the holy cross ? 

A. To Christ our Lord, who chose it and redeemed us by it. 

Q. What are we to think, therefore, of those who, neglect- 
ing all that has just been said, upbraid Catholics with idolatry, 
as if they adored the saints or their images and relics, and as 
if, by this worship of veneration, we encroached upon the 
worship of adoration which we owe to God 1 

A. As for those persons, we can only pity their ignorance 
and their infatuation if they do not perceive the essential and 
the infinite difference which exists between veneration and 
adoration, a difference which, with us, even the smallest chil- 
dren and the newly-converted, even of the most barbarous 
nations, do immediately, and with ease, understand. But if 
our adversaries do understand that which we believe and 



ON FAITH. 



121 



teach, then we cannot sufficiently condemn the malice with 
which they, as enemies of the Church and of truth, upbraid us 
in spite of their better knowledge and convictions, with a vice 
of which they declare us guilty, and thus show themselves 
more malicious than even the blinded pagans. " Who ever 
adored a martyr ?" exclaims St. Jerome, in just indignation 
against the heretic and slanderer Vigilantius. 

Moreover, if we honor and glorify the saints, we honor 
and extol in them only the gifts of God. How, therefore, 
can this veneration paid to the servants of the Lord encroach 
upon his honor ; for God is glorified by this veneration, since 
we acknowledge that it is His grace and goodness which made 
them holy ? 

And it is upon this ground, that the same St. Jerome also 
writes to Riparius : "We honor the servants, in order that 
the honor of the servant may fall back upon the Lord." 
Mpist. ad Rip. 

This worship diminishes just as little the honor which we 
owe to Christ, and our confidence in His mediation with the 
Father. For we know no merits and no dignity in the saints, 
but through the merits and the grace of Christ, nor do we 
know their intercession to be efficacious otherwise than 
through Jesus Christ. Listen to St. Ambrose : " Whoso- 
ever," he says, " honors the martyrs, honors Christ, and 
whosoever despises the saints, despises Christ." Serm. 6. 
And St. J erome, citing the words of St. Paul to Philemon : 
" I give thanks to my God, always making a remembrance 
of thee in my prayers, hearing of thy charity and faith, 
which thou hast in the Lord Jesus, and towards all the 
saints," adds : " Charity and confidence in God is, there- 
fore, not full, if it be diminished by hatred and faithlessness 
towards His servants." S. Hier. in S. Pauli ad Philem. 
Heretics act in this manner, who show themselves averse 
to the veneration of the saints by their calumny and de- 
rision, unmindful of the confession of faith which they 
make in the Apostoles' Creed : " I believe in the communion 
of saints." But it is different with the orthodox and those 
children of the true Church who live according to their faith ; 
their actions are in accordance with their confession of faith, 
and they thereby follow the example and the type of the 
primitive, apostolic Christians. 

Practice. — You live in the communion of saints ou 
6 



122 MANUAL OF THE CATHOLIC RELIGION. 



earth. Show the influence of this communion upon youi 
life by the zeal with which you make use of every occasion 
offered you by the holy Church, for participating in its means 
of grace, especially by the reception of the holy sacraments, 
and by common prayer. But also by the sympathy which your 
heart feels for the joys and sorrows of the Church of God, 
after the example of the Apostle of the nations, who could 
say in truth : " Who is weak and I am not weak 1 who is 
scandalized that I do not burn ?" 2 Cor. xi. 29. So it ought 
to be with members of the same body. Show, too, this life 
of the Church within you by the zeal with which you care 
for the corporal, and especially the spiritual welfare of your 
neighbor, by a burning zeal for souls, endeavoring by prayer, 
word and deed, to save and sanctify your brethren in 
Christ. 

You live in the communion of the Church suffering. 
What do you do for the consolation and help of the souls in 
purgatory ? Ah ! with what care would you try to avoid 
the least shadow of venial sin, if you were often to think of 
the inevitable punishment which awaits it in purgatory ; if 
you have succored the souls in purgatory during your life, 
the prayers of the faithful shall likewise succor you when 
your turn comes to undergo those purging flames. 

You live in communion with the Church triumphant in 
heaven. Think often of where the saints now are, and where 
they were one day, and read frequently the lives of the 
saints, and you shall feel within you the power of that ex- 
hortation of St. Augustine : " If they were able, why should 
not I be able also ?" Have a special reverence for the saints 
of your name, for St. Joseph, and above all for Mary, the 
Queen of Saints. 

Q. What follows from the article of faith, concerning the 
Church and the communion of saints, with respect to eternal 
salvation 1 

A. Resting on the truths of faith just cited and explained, 
we believe and confess that all who are not members of the 
true Church, that is, of the Roman Catholic Church, are not 
in the way of salvation ; or, in other words, we believe and 
confess that the Roman Catholic Church, being the only true 
Church of Christ, is also the only one in which man can be 
saved. 

Q. How do you prove this ? 



ON FAITH. 



123 



A. The proof follows clearly and incontestably from what 
has been already shown. - 

For there is no salvation but through Jesus Christ who 
deposited the means of salvation in his Church, and said ab- 
solutely : " Let him who does not hear the Church, be to thee 
as a heathen and a publican," and again : 44 He that does not 
believe, shall be condemned." But since this Church of 
Christ is, and can be, and shall remain but one, and according 
to what has been proved above, the holy Roman Catholic 
Church can alone be this one, it is manifest that it is the only 
one in which man can be saved. 

None of the other Christian sects are, as we proved, the 
Church of Christ, and since salvation can be obtained only 
through Christ, it is plain that those sectarian churches, 
founded by man, can never lead to salvation, nor can it be 
said that they do so. 

Granted even, that many things are believed in them 
which Christ did reveal ; if one does not believe all, but 
only some things, he has offended against all, according 
to the Apostle : 44 Whosoever shall keep the whole law, but 
offend in one pointy is become guilty of all." St. James, 
ii. 10. 

The reason of this assertion is manifest. For the one and 
undivided authority of God, who founded the Church, con- 
tends for one article of faith as much as for all. To deny 
and attack this authority of God in itself or hi his Church in 
one point, is as much as to endeavor to destroy it in all. 

This, too, is the unanimous doctrine of the holy Fathers. 

Thus St. Ignatius, the martyr, the disciple of St. Poly- 
carp, who was a disciple of the Apostles, writes in his 
circular to the Magnesians : 44 Do not err, my brethren, if 
any one follow a schismatic, he cannot attain to the inheri- 
tance of God ; if any one walks in the path of strange doc- 
trine, he cannot become a partaker of God's inheritance." 

St. Cyprian, in his book on the Unity of the Church, says : 
" He cannot have God for his Father, who has not the 
Church for his Mother." 

St. Augustine teaches : 4 * Whosoever is separated from 
this Catholic Church, shall not have life, but the anger of 
God remains upon him, on account of this crime that he is 
torn from the unity of Christ, though he may appear to lead 
a life ever so praiseworthy." Ad. 'pop. fact. Dan. c. 141. 



124. MANUAL OF THE CATHOLIC RELIGION. 

St. Fulgentius teaches likewise : " Believe it firmly and do 
not doubt it in the least, that not only the pagans, but also the 
Jews, and all the heretics and schismatics, w T ho terminate their 
present life out of the communion of the Catholic Church, go 
into everlasting fire." Lib. de Fide, c. 38. 

Finally, St. Gregory the Great asserts : " The Holy Uni- 
versal Church teaches, that no one out of her communion can 
ever really be saved.' 3 Lib. mor. 14. 

But this is to be understood of those who, through their 
own fault, adhere to an error in faith, and who, consequently 
defend the error with obstinacy. For such it is impossible 
to be in the way of salvation, since, by the very fact of their 
sinfully rising up a gainst the authority of God and His Church, 
they certainly sin grievously, and go on, therefore, to eternal 
perdition, unless they return to God w T hilst time is granted 
them. Indeed, if even he who disobeys and dishonors his earth- 
ly parents in matters of consequence, thereby becomes guilty 
of grievous sin and incurs eternal chastisement, how should 
he who despises his heavenly Father and his holy mother, 
the Church, remain free from mortal sin, or escape the judg- 
ment 1 

It is different, with those who are born among here- 
tics, and, as it were, without a suspicion of being wrong, suck 
in the error as with their mother's milk, and do not obsti- 
nately confess the same ; who only exteriorly adhere to the 
same from guiltless ignorance, but interiorly have a desire 
after truth, and as soon as it dawns upon them, are ready to 
confess the same as freely. The number of such persons 
amongst the common people, in countries inhabited by her- 
etics and unbelievers is not small ; if these were validly bap- 
tized, they are really members of the Church ; but if they are 
not baptized, they are, by their desire after the truth which is 
Christ, invisibly incorporated in the Church, and will, if they 
keep themselves otherwise free from mortal sin, be saved in 
an extraordinary manner — but still as children of the one 
true Church to which they invisibly belong. But who are in 
such a position, no man can decide but God to whom alone it 
belongs to judge, whether or not the error is culpable, and 
w T hether or not any one persevered to the end in his error 
without any fault of his. 

There is, therefore, but one only road to heaven, namely : 
the Catholic Church, as being the only true Church of Christ. 



ON FAITH. 



125 



But there are more roads than one to the Church, namely, as 
many as there are manifest and hidden decrees of God, by 
which His providence leads those who are of good will to the 
knowledge of the truth of salvation, even though there be ex- 
teriorly no opportunity for all to enter the Church as visible 
members by baptism, or the confession of faith, yet they enter 
it by means of the baptism of desire. 

But never, in any case, do we judge any individual, since 
the judgment of persons can never be passed with certainty 
by men, as stated above, but is reserved for God alone. We 
condemn the error, indeed, at all times, but we love the err- 
ing in Christian charity, and seek to bring them back, with 
charity, into the road of truth and of salvation. 

The article of faith, and the doctrine according to which 
there is but One only Church that leads to salvation, is, there- 
fore, by no means incompatible with the peace and the wel- 
fare of civil society. For not only do the duties of common 
charity towards our neighbor bind us to every man, accord- 
ing to the express command of Christ, but we are, even by the 
desire of saving our neighbor, impelled to exercise those duties 
of charity towards him, and with particular solicitude towards 
such as have erred, on every occasion, in order to gain their 
good will, and to win them, in this manner, the more easily 
and efficaciously to the truth. 

But if the morals of those who are wandering in error be 
such that proximity to and intercourse with those persons 
might be dangerous to the orthodox, then, as a matter of 
course, they are to be avoided. Yet to judge of this does not 
so much belong to a single person, but rather to the public, 
ecclesiastical and civil authority, which then disposes what is 
just and profitable for society. 

Q. What is the application of this article of faith to our 
life? 

A. If we consider well and take to heart all that has been 
hitherto said about the Church, how fervent should be our de- 
sire to return thanks to God, that He, the Lord and Creator,- 
our God and Redeemer, has called us, in His mercy, to this 
His Church, which is the only true one, having salvation ; and 
we, therefore, exult with the Psalmist : " How lovely are Thy 
tabernacles, O Lord of hosts ! my soul longeth and fainteth 
for the courts of the Lord," " Blessed are they that dwell in 
Thy house." Ps. Ixxxiii. 2, 5. Let us, therefore, love the 



126 MANUAL OF THE CATHOLIC RELIGION. 

Church, our Holy Mother ; let us show ourselves everywhere 
and at all times as her children, and prove this our love and 
fidelity towards her, by the zealous and faithful observance of 
her commands and precepts. We shall have occasion to 
speak more at large touching this observance in the course of 
this book : " In order that every one may know how he ought 
to behave himself in the house of God, which is the Church of 
the living God, the pillar and ground of the truth, and the 
sure harbor of salvation." 1 Tim. iii. 15. 



The Tenth Article of Faith. 

Q. What is proposed to our belief in the tenth article of 
faith ? 

A. The highest and most important benefit bestowed upon 
the human race by God's infinite mercy, to wit : " the for- 
giveness of sin," which is obtained in the Church solely and 
exclusively ; this by the Sacrament of Baptism for those that 
enter the Church ; and by the Sacrament of Penance for those 
that sinned after having received Baptism. In this article, 
therefore, and in the following articles of faith, is laid be- 
fore us, as it were, the whole operation of that grace which 
God will impart to us by His Church in the communion of 
Saints, namely : The supernatural life of the soul by the for- 
giveness of sin, which is the death of the soul, and by the con- 
ferring of sanctifying grace. And, moreover, also, the im- 
mortal and glorious life of the body by the resurrection from 
the dead ; and finally the eternal life of happiness in heaven, 
which is prepared for those children of the militant Church 
upon earth, who died in the state of grace and in the filial 
friendship of God, according to the words of our Saviour him- 
self: "I am come that they may have life, and may have it 
more abundantly." John, x. 10. 

Q. Who are they in the Church that have power to forgive 
sins 1 

A. All those priests empowered by their ordinaries; namely, 
by the holy power of the keys, which Christ gave to St. Peter 
and his successors first of all, and who then, by conferring the 
ecclesiastical jurisdiction or mission, impart the necessary 
authority to the subordinate pastors and priests of the Church 
for e srcising this power, in order that, by the administra- 



ON" FAITH. 



127 



tion of the Sacrament of Penance to the faithful their sins 
may be forgiven. 

Q. Is any sin so great that it cannot be forgiven? 

A. No ; for Christ says without restriction : " Receive ye 
the Holy Ghost : whose sins you shall forgive they are for- 
given them," (John, xx. 23), provided that the sinner him- 
self do not place any obstacle, but with due preparation 
confess his sins, sincerely purposing to sin no more. We 
shall say more on this subject in the treatise on the Sacra- 
ments. 

Is this forgiveness of sins something great and wonderful] 
A. Certainly; and, indeed, so much so that upon earth 
there can be nothing greater or more important for us. For 
listen to the testimony of St. Augustine, who says, " that 
the conversion of a sinner from evil to virtue is to be con- 
sidered a greater work than even the creation of the w r orld 
out of nothing. For if the creation could be effected only by 
means of an infinite power, it necessarily follows that the for- 
giveness of sins must be still more a work of infinite power." 
For a creature which is endowed with free will, and has 
fallen, can resist the will of God, but this a creature cannot 
do at the moment of its creation. 

Q. What does this truth of faith demand of us ? 
A. That we should return infinite thanks to God for this 
most important of all His benefits ; moreover, that we should 
use it with the greatest diligence for our salvation. Indeed, 
if even the remedies for recovering our bodily health, and 
saving our temporal life are of importance for us, and their 
success a cause of rejoicing, how much more important and 
welcome must be to us those remedial agents which the wis- 
dom of God has prepared for the salvation of souls and the 
purchase of eternal life ; especially since the latter, unlike the 
former, are sure to cure us, provided only that we make 
use of them as we ought. What we have to guard against 
most carefully is, that we do not become eventually ungrate- 
ful towards the Holy Ghost, and careless in regard to sin, be- 
cause we have the means of obtaining pardon for it. Such a 
disposition would render us incapable of obtaining even the 
forgiveness of our sins, and throw us into a still more pitiful 
state of dereliction on the part of God. Cone. Trid. Sess. VI. 



128 



MANUAL OF THE CATHOLIC RELIGION. 



The Eleventh Article of Faith. 

Q. What does the eleventh article of faith teach us ? 
A. The future resurrection from the dead. 
Q. Who shall rise again ? 

A. All men, without exception ; not all, however, in a like 
manner ; for the good shall rise to gtory, but the wicked to 
torment ; wherefore the resurrection to a true life of happiness 
is promised only to the good. 

Q. Shall we rise again with the same bodies in which we 
now are ? 

A. Yes, we shall. For it would be no real resurrection if 
we were not to receive again the same body ; nay, this resur- 
rection is, moreover, to take place, that man may be rewarded 
or punished both in soul and body, according as his body has 
served him as an instrument of good or of evil. Another 
body would neither be deserving of the glory nor the punish- 
ment ; we shall, therefore, reassume the same body, although 
transformed. 

Q. But how is it possible, that a body burnt to ashes or 
otherwise dissolved should revive again ? 

A. In the natural course of things, this is certainly impos- 
sible, but possible, beyond doubt, through the omnipotence 
of God, of which omnipotence we already treated in the first 
article of faith. 

Certainly, if we consider how God the Lord created heaven 
and earth out of nothing, we shall find no difficulty in believ- 
ing that this omnipotent God is also able to raise a dissolved 
body to life again. Is there any thing hard or impossible to 
the Almighty % Moreover, according to the doctrine of the 
Apostle of nations, God even implanted in nature types and 
emblems of this future resurrection from the dead, and of 
the transformation of mouldering bodies. You that doubt, 
listen to the words of the Apostle himself : " Senseless 
man, that which thou sowest, is not quickened, except it die 
first. And that which thou sowest, thou sowest not the 
body that shall be, but bare grain, as of wheat, or of some 
of the rest. But God giveth it a body as He will." 1 Cor. 
xv. 36-38. 

The holy Fathers speak in the same manner. 

We will cite the beautiful saying of Minutuis Felix ; he 



ON FAITH. 



129 



speaks thus : " Behold, I pray, how the whole of nature typi- 
fies our future resurrection for our comfort and hope ; the sun 
sets and rises again ; the stars disappear beneath the horizon, 
and appear again ; the flowers wither and revive ... a spring- 
time of the body is also awaiting us." In Octavio. 

Q. What will be the nature of the bodies of the just after 
the resurrection ? 

A. The bodies of the just, after the resurrection, shall be 
glorified bodies, and in this condition, have principally four 
properties, namely : impassibility, brightness, agility, subtility. 

Q. Who teaches us this, and what does each of these gifts 
of the glorified body comprehend % 

A. That the bodies of the just shall be of that nature after 
the resurrection, is taught by St. Paul, in his Epistle to the 
Corinthians, and by the unanimous tradition of the holy 
Fathers. 

But the nature of these gifts is the following : 

Impassibility is that gift, by virtue of which the bodies of 
the just shall be free, after the resurrection, from every pain 
or affliction, and also indestructible — consequently immortal. 
The Apostle writes : " It is sown in corruption : it shall rise 
in incorruption." 1 Cor. xv. 42. 

Brightness is that gift, in consequence of which the bodies 
of the blessed surrounded with the splendor of light, shall be 
more dazzling and more glorious than the sun. The words 
of Christ in St. Matthew, point to this quality : " The just 
shall shine as the sun in the kingdom of their Father." Matth. 
xiii. 43. Our Lord had confirmed this future state of glori- 
fied bodies by the emblem of His own transfiguration. 
Matth, xvii. 2. The Apostle calls this quality, now brightness, 
now glory. " He will reform the body of our lowness, made 
like to the body of His glory. ' Philip, in. 21. " It is sown 
in dishonor, it shall rise in glory." 1 Cor. xv. 43. But this 
quality is not common to all in the same degree, but accord- 
ing to the degree of election in the kingdom of God, and the 
glory of the brightness shall also be greater according to the 
greatness and value of the merits. To this also the Apostle 
bears testimony, writing : " One is the glory of the sun ; an- 
other, the glory of the moon ; another, the glory of the stars, 
for star difYereth from star in glory : so also, is the resurrec- 
tion of the dead." 1 Cor. xv. 41, 42. 

Agility is that gift by which the body of the blessed shall 
6* 



130 MANUAL OF THE CATHOLIC RELIGION. 

be freed from the burden that now presses it down ; and shall 
acquire a capability of moving with the utmost facility and 
lightness wherever the soul pleases. 

Thus St. Augustine teaches in his book on the city of God, 
and St. Jerome on Isaias, c. xl. To this quality also the 
Apostle points in these words : " It is sown in weakness, it 
shall rise in power." 1 Cor. 43. 

Finally, Subtility, a quality which subjects the body to the 
absolute dominion of the soul, so that no other bodies shall be 
capable of impeding or opposing it in its progress, but it 
shall penetrate everywhere even as the gloriflted body of 
Christ penetrated the doors of the dining hall in Jerusalem. 
The Apostle also points out this quality, saying : " It is 
sown a natural body, it shall rise a spiritual body." 1 Cor. 
xv. 44. 

None of all these glorious gifts shall be proper to the risen 
bodies of the damned, but they shall be more shocking and 
more abominable than any thing that we can imagine ; for 
they shall be bodies raised by Divine justice to be so 
many dwellings for the damned souls in the eternal pains of 
hell. 

Q. What influence should this article of faith have on us? 

A. The lively faith in the resurrection of the dead affords 
us the sweetest consolation in all the sufferings and tribula- 
tions of this life. For listen to Job, that man so grievously 
afflicted, who, in all his trials, fortified himself in this confi- 
dence with these words : "I shall be clothed again with my 
skin, and in my flesh I shall see my God. This my hope is 
laid up in my bosom." Job, xix. 26. This remembrance 
of the resurrection also powerfully incites us to the diligent 
practice of virtue, and strengthens us in it ; for as the Apostle 
reminds us : "We all must appear before the judgment-seat 
of Christ, that every one may receive the proper things of 
the body according as he hath done, whether it be good or 
evil." 2 Cor. v. 8. And, on the other hand, this remem- 
brance forcibly deters men from indulging in vice. For the 
wicked, too, shall rise one day, but for judgment, and to be 
punished in the everlasting torments of hell. 



ON FAITH. 



131 



The Twelfth Article of Faith. 

Q. What does the twelfth article of faith teach us ? 

A. Life everlasting. By life everlasting we understand 
that eternal happiness which is prepared for the good in heaven, 
and which is called in Holy Scripture by different names ac- 
cording to the principal fountains of eternal bliss in the realm 
of God. 

Namely, the state of the just in eternal life is called in the 
first place, the kingdom of heaven, because there all the 
blessed are crowned with glory. 

2d. The kingdom of God and of Christ; because there 
God displays eternally His might and the beauty of His 
glory in a particular manner, and because Christ has acquired 
this kingdom for us by His own merits, and is glorified there 
in all the fullness of His splendor. 

3d. Paradise ; on account of the wonders of creation, 
which the Lord has prepared for His elect to complete their 
eternal happiness in the enjoyment of creatures. 

4th. The Holy City ; because all the blessed are there 
united together most intimately and most inseparably, by the 
bonds of charity. 

5th. The Joy of the Lord ; because God himself is there 
our reward, our love and happiness. 

6th. The Repose of the Lord ; because in that blessed 
place there is no labor or toil, or hardship any more. 

7th. Eternal Life ; because this state is immutable, that is 
to say, without end, accompanied by the fullest consciousness 
of happiness which is there enjoyed. 

Q. Which are those goods of eternal life, that are specially 
promised to us there 1 

A. They are twofold; namely, essential and accidental 
ones. 

Q. In what do the essential goods and joys of heaven con- 
sist? 

A, In the vision and blissful fruition of God. 

For thus teaches the Apostle and disciple of love, St. John, 
in his 1st. Epistle, chapter iii. ; " Dearly beloved, we are now 
the sons of God : and it hath not yet appeared what we shall 
be. We know, that when He shall appear, we shall be like 
to Him, because we shall see Him as He is." The Apostle, 



132 MANUAL OF THE CATHOLIC RELIGION. 



then, makes here two things especially manifest in the state 
of happiness, namely, the seeing of God and the becoming lik6 
to God. That is that those, who there see God, shall by that 
very act be rendered similar to God. The reason why this 
happens is this, that whatever shall be known in itself, be- 
comes known either in His essence or from its being similar 
to Him. Wherefore no one can see God in His essence, unless 
God raises the creature in a supernatural manner to a degree 
of similarity with himself by this, that He unites it in a su- 
pernatural and divine manner with His essence. Now, this 
is what happens w T ith respect to the blessed in heaven. " We 
see now," says the Apostle, " through a glass in an obscure 
manner; but then face to face." 1 Cor. xiii. 14. 

The medium through which this is accomplished is the light 
of glory, wherewith being surrounded, we see God, the 
light, in the light, according to the Psalmist : " In Thy light 
we shall see light." Ps. xxxv. 10. 

But how this is really done, no understanding here below 
can conceive ; yet we can represent this future deification 
(through the vision of God) in a sensible manner, though the 
representation is but a faint image of the reality. Namely, 
as iron when placed in the fire becomes glowing, and, although 
it remains iron, yet appears as if it were fire : just so shall the 
blessed see God in the light of glory, and united with God, 
become deified, i. e. transformed into God, without ceasing, 
however, to be what they are, namely creatures, and as such 
infinitely different from God. Thus the Roman Catechism. 

In a word, then, the essence of our happiness, shall be God 
himself, the possession of Him and His love in the fruition of 
that happiness, which makes Him happy himself from eternity 
to eternity, as we read in these words : " Thou shalt make 
them drink of the torrent of Thy pleasure." Ps. xxxv. 9. 
And again: "I am Thy reward exceeding great." Gen. xv. 
1. What more could the Lord give us, than himself? 

But to the accidental or non-essential joys of heaven belong 
all those excellencies, goods and enjoyments which shall one 
day be imparted to the just in heaven by creatures in the 
communion of saints. Moreover, these goods and pleasures 
shall be so great, that the Apostle writes with justice con- 
cerning them : " The eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man, what things God hath 
prepared for them that love Him." 1 Cor. ii. 9. A joy, in- 



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133 



deed, of which the Psalmist sings with exultation : " A thou- 
sand years in Thy sight are as yesterday, which is past." 
Ps. lxxxv. 4. 

Q. Shall there be a difference in the happiness of eternal 
life? 

A. Yes, in the sense of which mention was made above ; 
namely, that the degree of happiness shall be in proportion 
to the degree of election and of merit; but it must not be 
supposed on that account, that there shall be even one blessed 
soul in heaven whose happiness will not be complete. All 
shall be perfectly happy, i. e. they shall be so replenished 
with overflowing bliss, that none of the blessed, according to 
his capacity, shall be able, to harbor within himself a greater 
measure, though the measure itself shall be different. One 
example will render this clear and intelligible. Namely, it 
is possible to have many drinking-gl asses of different capaci- 
ties placed upon a table. Now if all are filled to overflowing, 
it is plain that each glass is as full as it can be, and is incapa- 
ble of receiving more, yet the quantity of liquid contained in 
each is not the same, because the glasses themselves are of 
different size and capacity. 

Let us therefore strive, that by our diligence in doing good 
works, we may render ourselves capable of the greatest possi- 
ble glory and happiness according to the saying of the Apostle : 
" Pie who soweth in blessings, shall also reap of blessings." 
2 Cor. ix. 6. 

Q. Why is this celestial glory called eternal life 1 Shall 
not the damned also live for ever ? 

A. The true life, presupposes, in a higher sense of the word, 
and is also self-dependent activity. The state of the bless- 
ed, therefore, is in a more special signification called the life, 
and indeed the eternal life, because the blessed shall be in a 
state in which, without any impediment, they do and enjoy 
all things according to their own wishes ; consequently, they 
live truly, in the higher sense of the word, and, indeed, the 
more so, because they are substantially united to Him who 
is essentially the life. St. John, xiv. 6 ; v. 26. But, on the 
contrary, the damned shall be in a state, in which they ex- 
ist, act, and suffer eternally but all that against their will. 
This, therefore, is a state of eternal necessitation, and conse- 
quently a death of the faculties of the soul, so that it may 
rather be styled a state of eternal death for the damned, not- 



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withstanding their eternal existence as to person, and their 
incapability of being ever annihilated by their pains. The 
state of the blessed excludes every mixture of adversity, 
woe, or suffering, and is, therefore, substantially life. On 
the contrary, the state of the damned excludes all that affords 
even a shadow of contentment, and is consequently, in truth, 
the most painful, spiritual death for an endless eternity. 

Q. Why is this article of faith placed at the conclusion of 
the Apostles' Creed % 

A. Because this eternal life being the possession of God is 
the very end for which we are created. 

Q. Are all men created for the attainment of this end. 

A. Yes, all ; for God wills not, that any man should per- 
ish, but that all should be saved, as the Apostle positively 
teaches ; 1 Tim. ii. 4, and, because Christ himself assures us 
of it by the Evangelist, St. John, iii. 17. 

Q. Are all men, then, really saved 1 

A. No ; because all men do not do on their part, what 
they can do, and what they are bound to do ; or, in other 
words, because all men do not make good use of the means of 
salvation which God gives them, in order to save themselves. 

Q. What are these means % 

A. They are faith, and the living according to faith, by 
keeping the commandments of God and of His holy Church, 
and making good use of the Sacraments, which are the means 
of grace in the New Law. This appears from the clear and 
positive words of Christ and His Apostles, as proved by all 
the texts which we have cited, where there was question of 
the Catholic Church as the only one in which salvation is 
found. 

Q. To what place do those go, who knowingly deny the 
faith, and die in mortal sin % 
A. They go to hell. 

Q. What is hell, and how may one prove that there is such 
a place as hell ? 

A. Hell is that dismal place of torment, in which the 
damned suffer pain in the flames of everlasting fire. 

That there is such a place as hell, is an article of faith, 
which Holy Scripture and tradition both teach in the most 
positive manner, so that there is no other truth of faith, which 
is more plainly and more explicitly taught in those sacred 
records, than this very one, in order, doubtless, that we might 



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135 



take the greater care to avoid such a woful eternity of tor- 
ment. We shall prove this presently more at large, by cit- 
ing what Holy Scripture and tradition teach concerning the 
greatness and eternity of the punishments of hell. 

Q. Are the punishments of hell great ? 

A. Yes ; and greater than it is possible for men on earth 
to imagine, according to the joint assertion of the holy Fa- 
thers ; which is also indicated by the very names by which 
Holy Scripture designates this place of torments. 

For the state of the damned is styled in Holy Scripture ; 
" Damnation ;" Rom. xiii. 2. "Destruction;" Matt. vii. 13. 
" Everlasting punishment ;" Matt. xxv. 46. " Everlasting 
fire;" Matt. xxv. 41. "The fire of hell;" Matt. v. 22. 
"Exterior darkness;" Matt. viii. 12. "Where there shall 
be weeping and gnashing of teeth ;" ibid. " The fire that 
cannot be quenched, where the worm dieth not ;" Mark, ix. 
42. " A place of torments ;" St. Luke, xvi. 28. " A flame 
of fire, giving vengeance ;" 2 Thess. i. 8. " A pool burning 
with fire and brimstone ;" Apoc. xxi. 8. Certainly, whoever 
seriously reflects on these expressions of Holy Writ, must ad- 
mit, that the highest degree of torment and misery is ex- 
pressed by them. 

Q. In what do the torments of hell principally consist % 

A. 1. In the first place, the damned are deprived for ever 
of the vision of God, as well as of the joys of heaven, which 
punishment is called the punishment or pain of loss. This is 
pointed out by the parable which Christ himself proposes 
to us, concerning the man who had come to the wedding, 
without having on a wedding garment, and who on that ac- 
count was sent away from the king's presence, and cast into 
exterior darkness, " where there shall be weeping and gnash- 
ing of teeth." Matt. xxii. 13. 

Second, The worm of conscience shall torment the damned 
without intermission, calling out to them continually and 
for ever : " Ah ! you yourself are the cause of this dismal 
doom " — " you could save yourself, but you would not." 
" Their worm dieth not," says Christ, meaning the worm of 
conscience. Mark, ix. 42. 

Third, The damned shall be covered with shame and con- 
fusion, and their portion shall be hopeless despair. The 
phrase : " They shall say to the mountains and the rocks, 
'Fall upon us,' " has reference to this pain. Apoc. vi. 16. 



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Fourth, Another particular punishment of the damned 
will be the company of so many of the reprobate. " Then," 
says Christ, " shall the King say to those on his left : ' Depart 
from me, ye cursed, into everlasting fire, which was prepared 
for the devil and his angels.' " Matt. xxv. 41. 

Fifth, But it is principally the pain of fire, which torments 
the damned, in proportion to the measure of their guilt, and 
of which mention is made in so many places of Holy Writ, 
as already shown, which texts the holy Fathers understand, 
not in a figurative but in a literal sense. 

St. Cyprian writes thus : " The place of pain, which is 
called hell, sends forth, through the awful night of massy 
darkness, ever raging fire in steaming flames. There are, in 
that dire abode, various kinds of torments, where the pain 
returns into itself, which is caused by the devouring flame of the 
heat that issues in streams." Lib. de laud, martyrii, c. 12. 

St. Augustine says : " There the bodiless spirits shall ad- 
here to the material fire, to suffer pain." Lib. 21, de civit. 
Dei. And that this is possible and contains in itself no 
contradiction, St. Gregory the Great proves in the following 
words : " Certainly if the devil and his angels, though they 
have no body, yet suffer pain in a real fire, what wonder that 
the damned souls, before resuming their bodies, should suffer 
the pain of the body ?" Lib. 4, Dialog, c. 29. The body 
without the soul has not even the power of sensation ; it is, 
therefore, in reality only the soul that suffers, as long as man 
is living here on earth, and not the body in itself ; for, as 
soon as the soul leaves the body, it is dead and senseless. 

Q. Is it known what kind of fire it is % 

A. No ; but we know enough, if we know what the pain 
of fire is. 

Q. Are the pains of hell eternal 1 

A. Yes. 

Q. Shall they, therefore, never have an end % 
A. Never ; for Christ says positively : " And these shall 
go into everlasting punishment ; but the just, into life ever- 
lasting." Matth. xxv. 46. This antithesis plainly shows, in 
what sense the word " eternal " is to be accepted. For, 
since no one can doubt that, concerning the just, the word 
" eternal " is to be accepted in the strict sense, it follows 
necessarily, according to the laws of contrast, that the word 
" eternal," as regards the reprobate, must be also taken in 



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137 



the strict sense. And this follows the more necessarily, as 
Christ, in other places of Holy Scripture, as already shown, 
also speaks of the pain of hell as eternal, and because the 
Apostles, too, are unanimous in calling the pains of hell 
eternal. The disciple of love, St. John, writes thus : 44 They 
shall be tormented clay and night, for ever and ever." Apoc. 
xx. 10. And St. Paul, in his second Epistle to the Thessa- 
lonians, asserts : 44 They shall suffer eternal pains in destruc- 
tion." 2 Tkess. 1-9. The unanimous doctrine of the holy 
Fathers, and the solemnly declared belief of the Church, are 
of precisely the same tenor. 

St. Justin writes in this manner : 44 They shall, according to 
the just sentence, surfer pain hi everlasting fire, for their 
transgressions." Apol. 2. And St. Irenseus : 44 But they to 
whom He shall say, 4 depart from me,' &c, shall be damned 
for ever." Adv. kaeres. 5-47. 

St. Basil : 44 If the eternal punishment shall one day have 
an end, so then eternal life shall also have an end. But if, in 
regard to (eternal) life, the words of the Gospel are not so 
accepted, what reason can there be for supposing that the 
eternal punishment shall have an end ?" Inter o gat. 267, in 
Comp. Reg. 

Further, St. Cyril, of Jerusalem : 44 But he who is a sinner, 
shall receive an immortal body, capable of suffering the 
punishments of sin, so that although he is burning in an ever- 
lasting fire, yet he shall never be consumed." Cath. 18. 

And St. Chrysostom : 44 That hell shall have no end, Christ 
asserts, saying : 4 Their fire cannot be quenched, and their 
worm dieth not. 5 " Horn. 9, in 1, ad. Corinth. 

And St. Augustine : 44 That which God hath spoken by his 
prophet regarding the eternal punishment, shall be fulfilled, 
yes, indeed, it shall come to pass, their worm shall not die, 
and their fire not be extinguished." Be civ. Dei. 21, c. 9. 

Moreover, the Church has solemnly declared this truth of 
faith in many of her Councils, as, for instance, in the fourth of 
Lateran, in the second of Lyons ; as also in the Councils of 
Florence and Trent, the latter of which teaches expressly the 
eternity of the pains of hell. Sessions, vi. and xiv. The 
Church proclaims the same faith in the Athanasian Creed, of 
which she makes public use, saying : 44 Those who have done 
good, shall enter into eternal life, but those who have done 
evil, into everlasting fire." 



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MANUAL OF THE CATHOLIC RELIGION". 



Q. Is not this article of faith in contradiction with reason ? 

A. By no means. Infidels, indeed, alleging the infinite 
mercy of God, fancy themselves in a position to prove the 
contrary. Bat we ask in the first place, why do not such 
persons rather remember the infinite justice of God, when 
mention is made of the divine punishments, in order to infer 
from the nature of this infinite justice the eternal duration of 
the punishment, especially since the question turns on pun- 
ishing sin, which is an offence against the infinite majesty of 
God ? Certainly, God is infinitely good, but He is, at the 
same time, no less infinitely just. He rewards the good with 
good eternal, because He is infinitely good, and no one thinks 
of complaining, or finding fault, though such a reward far 
surpasses the merit. But He punishes the wicked with the 
everlasting punishment due to an offence committed against 
God, because He is also infinitely just. This is a tremendous 
truth to the wicked, and they will try to throw doubts upon 
it in order that they may continue to sin with less remorse 
and greater liberty. 

Moreover, reason understands well that, where there is 
question of punishing sin, it is not her province to pronounce 
the final sentence, since the nature of this subject lies far 
above her reach, and that she is, consequently, to receive as 
indubitably certain that which the truth proved by miracles 
and prophesies to be divine revelation, teaches us concerning 
this matter. But reason submits herself to this doctrine of 
faith with all the greater facility, since whatever she knows of 
the nature of sin, points out the very same consequence. For 
mortal sin, as an offence against God, accompanied by an 
entire turning away from Him, is something which, in refer- 
ence to an infinite God, may be called infinite. But the pun- 
ishment must be determined by divine justice, so as to 
correspond with the guilt of the offence, and since man, as a 
finite being, is incapable of suffering a punishment infinite in 
intensity, he is to suffer one infinite in duration. A second 
reason for the eternity of punishment is given by St. Gregory 
the Great, who writes : " It is proper to the sentence of the 
judge, that they should never be free from punishment, whose 
souls, in this life, were never free from sin, and that the pun- 
ishment of a reprobate should never have an end, because, 
whilst living, he placed no bounds to his malice." Lib. 34, 
mor. c. 19. Alas ! how many are so disposed, that, if they 



ON FAITH. 



139 



were to liV3 eternally, and at liberty, they would also sin 
eternally ! A third reason is the infinite authority of the 
divine law, to which' a punishment of infinite importance 
must correspond, so that, in any case, the punishment is suffi- 
cient to deter a man from transgression. But this can have 
no possible reference unless where the punishment is endless. 
And even then man, as experience testifies, transgresses 
the law of God, and abuses his liberty. Now, if this be so, 
what would happen, if there were no eternity of punishment, 
and if all might one day be happy in heaven, no matter 
how they lived while on earth % The threat of the punish- 
ment would then bear no proportion to the dignity of the 
law, and would, therefore, be contemptible. 

Nay, what would be the entire order of salvation, as faith 
places it before our eyes, if there were no eternity of punish- 
ment? St. Jerome : says with justice : "It would be a mere 
farce !" Who could imagine, for a moment, that Christ and 
Lucifer, Mary and the devils, St. Peter and Judas, should be 
ever united in mutual love and happiness % No ! — light and 
darkness are for ever separated. Eeason enlightened by 
faith understands this — requires this ! Moreover, it is a 
remarkable fact, that even men who live in heathenism, 
though scarcely able to know God, yet believe in punishments, 
and, indeed, in eternal punishments, after death. This points 
to a common source of knowledge, which is our reason, 
united with that which the first tradition taught man con- 
cerning the everlasting duration of the pains of hell. 

And no less significant is that secret fear which pervades 
the consciences of all men, even of the most impudent de- 
riders of our holy religion : " That hell might not be 
a mere fable." Hence their anger, if they hear hell spoken of. 

Finally, we ask : Is there not capital punishment, aye, and 
endless punishment, too, even in this world ; and yet, under 
certain circumstances, we undoubtedly consider it equitable 
and just, and at the same time necessary. The same 
holds good for the other world, concerning eternal death 
or the punishment of hell, and, indeed, for reasons far 
weightier, as we have shown a little before. He who enters 
eternity infected with mortal sin, leaves himself, for eternity, 
in the state of sin, and deserves, therefore, an eternity of 
punishment. So far, reason itself can comprehend. But 
what kind of punishment it shall be, is, of course, manifested 



140 MANUAL OF THE CATHOLIC RELIGION. 

to us only by the voice of Kevelation, and that only as far 
as is requisite for us, to be warned of the dreadful conse- 
quences of sin. 

Q. What influence should the consideration of this article 
of faith exert upon the conduct of our lives ] 

A. To make us do carefully all that we are able to do with 
the help of God, in order to gain the everlasting bliss of 
heaven, and in order to increase, by our zeal and sanctity of 
life, the happiness to be enjoyed there for ever. But also, 
to avoid every species of sin, in order to escape the awful 
punishment of eternal perdition. 

Q. Does the Apostles' Creed contain all the articles of 
faith, so that there is nothing to be believed beyond what it 
contains ] 

A. No ; it contains only the principal points of the Chris- 
tian faith, which include, indeed, all the rest ; but do not state 
them all expressly. But the Apostles' Creed includes all of 
them, because in it we profess our belief in the Church ; con- 
sequently in everything which the Church proposes to us, 
whether it be written or not. 

Q. How are these truths of faith called, which every man 
must know, in order to be saved, and which are they % 

A, The truths of faith which every man must know and 
believe, in order to be saved, are those which are necessary 
as means of salvation. They are : 

1. That there is one God, one in essence and triune in 
person. 

2. That the Second Divine Person became man, in order to 
redeem us from sin and its punishment, and to make us 
eternally happy. 

3. That the soul of man is immortal. 

4. That without the help of God's grace it is impossible to 
do good, and obtain salvation. 

5. That God is a just judge, who rewards the good and 
punishes the wicked. 

These truths of faith are necessary for salvation, because, 
without knowing them, it is impossible to live according to 
God's law. But, in how far a mediate belief in Christ and 
the most Holy Trinity can save man, was already indicated 
above in treating of the members of the Church. 

Q. What other truths of faith is every Christian bound to 



ON HOPE. 



141 



believe, and to know expressly, under pain of mortal sin, by 
virtue of the existing law 2 
A. 1. The Apostles's Creed; 

2. The Lord's Prayer ; 

3. The Commandments of God and of the Church ; 

4. The holy Sacraments of Baptism, of Penance, and of the 
Altar. 

The others, when he is about to receive them. 

Q. Why do we pronounce the word " Amen " at the end 
of the Apostles' Creed ? 

A. The word " Amen " signifies as much as, " be it so " — 
" such is my beltef "- — " so it is." It is a protestation of our 
firm and unshaken belief in all that we have professed, and 
also of our firm resolution to live according to the demands 
of this holy faith, so as to be made partakers of its blessings 
here on earth, and its happy fruition in the world to come. 

Take courage, then, Christian soul ! "Walk in this way of 
salvation, which the light of faith points out to you, and illumi- 
nates, with its saving beams, the way that leads to the Au- 
thor of the faith, and to the crown of eternal life ; keep in 
your heart, and consider often the short but mighty watch- 
word : 

Oh happy eternity ! O eternal happiness ! What must I 
do to possess thee? — what must I avoid, that I may not 
lose thee? 



CHAPTER II. 

ON HOPE. 

In the last article of faith we treated of eternal life as our 
last end, towards which, therefore, all our actions are to tend. 
Now, it is hope which inspires us to expect with confidence 
this our last end. Regarding this divine virtue, as also the 
truths subordinate to it, we shall explain the doctrine of the 
Church in the present chapter. 

Q. What is hope I 

A. Hope is a divine virtue infused by God, in consequence 
of which we confidently expect from Him, through Jesus 



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MANUAL OF THE CATHOLIC RELIGION. 



Christ, eternal salvation and all the means necessary for ob 
taining it. 

Q. On what is Christian hope founded ? 

A. On the infinite goodness and fidelity of God, who has 
promised to all that keep His commandments and cooperate 
with His grace, eternal life, through the merits of Jesus 
Christ. 

" Let us hold fast the confession of our hope without waver- 
ing ; for he is faithful that hath promised ;" thus St. Paul in 
his Epistle to the Hebrews, x. 23. And St. James : " Blessed 
is the man that endureth temptation : for when he hath been 
proved, he shall receive the crown of life, •which God hath 
promised to them that love him." James, i. 12. 
Q. To what goods does Christian hope refer % 
A. In a particular manner to the goods of heaven, which 
renders man happy throughout all eternity. It has also refer- 
ence to all those goods which can anywise assist man in this 
life in attaining to his last end. Hence we justly pray to God 
for these. 

Q. By what means may we increase this virtue of hope 
within us '? 

A, 1. By frequent and devout prayer to God. 

2. By the daily consideration of the goodness and the bless- 
ings of God, and of what he has already done for the salva- 
tion of the world, as attested by sacred history, the lives of 
the saints, and the vicissitudes of the entire Church. 

3. By considering those favors which the Lord has already 
bestowed upon ourselves. 

4. By purity of conscience and the diligent practice of good 
works, and especially by patience in suffering. 

"Trust in the Lord," sings the royal prophet, "and do 
good." Ps. xxxvi. 3. 

Q. What exercise is especially proper to Christian hope ? 

A. Prayer ; for it enlivens, strengthens, and increases our 
hope. 

On Prayer, 

Q. What is prayer ? 

A. Prayer is the raising of our minds to God. By it we 
either praise and thank God, or beg Him to avert evil from, 
and to bestow favors upon ourselves or others. Whence 



ON HOPE. 



143 



also we justly distinguish prayer as of three kinds, viz.: 
praise, thanksgiving, and supplication. This distinction was 
made by St. John Damascene. St. Gregory of Nyssa ex- 
presses himself still more briefly, defining prayer to be " an 
intercourse and a conversation with God." Lib. de Oratione, 
c. 1. 

Q. Is prayer good in every place ? 

A. Certainly. For thus our reason tells us, agreeing with 
the assurance of the Apostle, 1 Tim. ii. 8 : " I will, therefore, 
that men pray in every place." 

Q. Why then do we go to church to pray ? 

A. Because churches are built and consecrated for the very 
purpose ; to serve for the exercise of devotion and to promote 
piety amongst the faithful. Further, because in Church Christ 
is always present in the most holy Sacrament of the altar ; 
and because the united prayer of the faithful assembled to- 
gether in the church ascends more powerfully to the throne 
of God. 

Q. Can we pray at all times 1 

A. Yes, we can, and we are bound to do so ; according to 
the express words of Jesus Christ, who says : " that we ought 
always to pray, and not to faint." Luke, xviii. 1. 

Q. But how can this be done ? 

A. Either in praising God by word of mouth, or by work, 
and thus raising our hearts to Him. 
Q. How do we pray by works ? 

A. If we refer all our actions to God. He who at the com- 
mencement of his every action invokes the assistance of God, 
and does all in His honor, practises a continual prayer. 

Q. What should be the posture of our body whilst we are 
praying 1 

A. Though no precept is given us regarding the posture 
of the body during prayer, yet it is the custom for Christians 
during prayer, as far as it can be done, to kneel and pray 
with joined hands. 

Q. Why do we pray in this attitude ? 

A. In order to humble ourselves before God, and to show 
in this manner, that we are poor sinners who implore Him 
for the assistance of His grace. 

Q. Is it an ancient custom to pray kneeling ? 

A. Yes ; for mention is made of it both in the Old and the 
New Testament. Thus we read in the 3d book of Kings, 



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MANUAL OF THE CATHOLIC RELIGION. 



viii. 54 : " And it came to pass, when Solomon had made an 
end of praying all this prayer and supplication to the Lord, 
that he rose from before the altar of the Lord : for he had 
fixed both knees on the ground." St. Peter also went on his 
knees to pray before he raised to life the deceased Tabitha. 
Acts, ix. 40. The same thing we read of St. Paul. Eph. iii. 
14. And finally, Christ himself, whose words and actions 
should be our model, prayed kneeling in the garden of Olives. 
St. Luke, xxii. 44. Nay, as St. Matthew tells us, (xxvi. 29), 
He postrated Himself with His face on the ground and 
prayed. 

Q. Why did our Saviour pray in this manner ? 

A. In order to show the greater reverence for His Father. 
Moreover, in order to present himself before Him, as it were, 
laden with our guilt, and to offer himself entirely for our pro- 
pitiation. Why, then, should not we also prostrate ourselves 
upon our knees, or rather upon our faces, we who have so 
often offended God by our own sins % If we pray for any 
length of time, we should at least begin and conclude our 
prayer kneeling. We should also devoutly bend our knees 
at Mass at least during the consecration and the blessing of 
the priest. 

Q. Why do we strike our breast when we are at prayer % 
A. The striking of our breast is a sign of penance and of a 

contrite heart. Thus the Evangelist St. Luke tells us, that 

the publican struck his breast, saying : " O God, be merciful 

to me a sinner." Luke, xviii. 13. 

Q. Why do Christians, and particularly the clergy in the 

choir, pray standing on Sundays and during the whole of the 

Paschal time % 

A, It is done in memory of our Lord's Resurrection, of 
which a particular commemoration is made at that time. 
And this is the reason why St. Augustine says, LJp. 119, cap. 
15 : " We pray standing, to rejoice in the resurrection of the 
Lord, seeking the things that are above, and not those that are 
below." 

Q. Is every prayer pleasing to God 1 

A. No; only that which has the following conditions : First, 
that we pray to God as children of God ; this requires purity 
of conscience. Thus we are taught by St. John, who writes : 
4 If our heart do not reprehend us, we have confidence towards 



ON HOPE. 



145 



God : and whatsoever we shall ask we shall receive of him." 
1 John ^ iii. 21. 

Nay, Christ himself assures us : "If you abide in me, and 
my words abide in you, you shall ask whatever you will, and 
it shall be done unto you. John, xv. 7. 

Q. But, then, if a prayer made by one who is in the state 
of sin is displeasing to God, w r ould it not be right to say that 
such a one had better not pray at all ] 

A. Not so. For prayer is the very means by which we 
may obtain grace to purify the conscience by true repentance. 

Q. What other conditions must prayer have in order to be 
pleasing to God'? 

A. The second condition of a prayer pleasing to God, is 
confidence, a disposition of mind by which we firmly hope that 
God will hear our prayer, and as children of a loving Father, 
that he will grant our petition. This confidence is also ex- 
pressly recommended by our Divine Saviour in the following 
words : " All things whatsoever you ask when ye pray, be- 
lieve that you shall receive : and they shall come unto you." 
Mark, xi. 24. The same thing is inculcated by St. James : " If 
any ask, let him ask in faith, nothing wavering." James, i. 6. 

Q. Upon what must this our confidence be founded % 

A. Upon the mercy and goodness of God, by virtue of 
which He is ready and able to grant us more than we ask. 
For even as the sun puts forth his rays, the fire its heat, and 
the fountain its water, so is the goodness of God communi- 
cated to us when we approach Him in prayer. Such a con- 
fidence had that woman in the gospel, who accosted Christ 
the Lord saying within herself : " If I shall touch only His 
garment I shall be healed." Matth. ix. 21. 

The third condition is, that we pray hi the proper order, 
namely : in the first place, for that which concerns the wel- 
fare of our soul. Hence, Christ said : " If you ask the Father 
any thing in my name." John xvi. 23. But J esus means : 
Salvation and Saviour. St. Augustine, therefore, says with 
justice : " We may pray for any thing whatsoever, yet if we 
ask any thing that is injurious to the welfare of our soul, we 
do not ask it in the name of Jesus." And for this reason, if 
we petition for any temporal favor which is neither good nor 
bad, as, for instance, health, riches, honors, etc., we should not 
ask it but only in so far as it may be conducive to the greater 
honor of God and the salvation of our sou*. 
7 



146 MANUAL OF THE CATHOLIC RELIGION*. 



The fourth condition of a prayer pleasing to God is perse- 
verctfice. That this condition is requisite, our Divine Saviour 
specially declares in the parable of the man who asked his 
friend for three loaves of bread, and obtained them at last 
because of his persevering in asking. St Luke, xi. A beau- 
tiful example of perseverance in prayer was given us by the 
woman of Canaan, who, though she was repeatedly repulsed by 
Christ, yet persisted in her request, and at length obtained the 
health of her daughter. Matth. xv. A prayer, endowed with 
the above named qualities, as it were, forces God, and is sure 
to be heard. 

Such was the prayer by which Moses vanquished the ene- 
mies of the people of God, and reconciled God himself to 
His fallen people. Exod. iii. 17. Such, too, was the prayer 
by which the Prophet Jeremias averted the punishments of 
God ; on which account also the Lord said to him : " Do not 
thou pray for this people .... and do not withstand me." 
Jer. vii. 16. Such also was the prayer by which Josua 
caused the sun to stand still. Jos. x. The prayer of the 
Prophet Isaias, too, was of this kind, when in order to show 
that the life of king Ezechias had been really prolonged, he 
caused the sun to move back in the heavens for the space of 
ten hours. Judges, iv. King Ezechias himself recovered 
from his malady by virtue of such a prayer, obtaining a pro- 
longation of his life for fifteen years. Numberless examples 
of such powerful prayers are found in the New Testament, 
and also in the lives of the saints. 

Q. How many kinds of prayer are there ? 

A. Two. Oral and mental prayer, according as one merely 
thinks of God and of the truths of faith, and excites the cor- 
responding affections and forms resolutions, or at the same 
time praises and prays God by word of mouth, and thus 
unites himself to God. 

Q. Which is the most excellent of all oral prayers ? 

A. The most excellent of all oral prayers is the* Lord's 
prayer, which Christ the Lord himself taught us. 

Q. How do you say the Lord's prayer % 

A . " Our Father, who art in heaven, 
" Hallowed be thy name, 
" Thy kingdom come ; 

" Thy will be done on earth, as it is in heaven, 
" Give us this day our daily bread, 



ON HOPE. 



147 



"And forgive us our trespasses, as we forgive those 

who trespass against us, 
" And lead us not into temptation, 
" But deliver us from evil. Amen." 
Q. "Why is the Lord's prayer to be preferred before all 
other prayers 1 

A. 1st. Because, as said above, Christ himself, the Son of 
God, the Eternal Wisdom taught it to us. 

2d. Because it contains all things which we can and should 
ask of God. 

3d. Because it is the most powerful of all prayers, for by 
it we ask in the words of Him who is at the same time our 
intercessor ; and who, on that account, also knows best how 
and for what we must pray, if we wish to be heard. 

Q. Of what does the Lord's prayer principally consist % 
A. It consists of such petitions as include all kinds and 
species of prayer, namely, the prayer of praise, of thanks- 
giving, of supplication, and of propitiation, according as we 
wish to praise, to thank,, to petition, or to propitiate God by 
our prayer. 

Q. What do the first words : " Our Father, who art in 
heaven," signify ? 

A. These words are a short introduction or preparation to 
the prayer. For if we call God our Father, we enliven our 
hope and our confidence : God will listen to us as His chil- 
dren. And if we say : " Who art in heaven," we remind 
ourselves that we should approach God only with great rev- 
erence and humility, since He is not an earthly, but a heav- 
enly and Divine Father. We remember at the same time, 
that God is Almighty, and that we are heirs of heaven. But 
we remember, too, that we have not as yet taken possession 
of our heavenly inheritance, but are, like pilgrims and stran- 
gers, travelling on perilous roads, and standing much in need 
of the protection of God. 

Q. Why do we say : " Our Father and not my Father ? 

A. We say Our Father, in order to indicate thereby, that 
we are all brethren, and should love one another as such, be- 
ing children of one Father. We say also Our Father, in 
order to show, that a common prayer is possessed of a par- 
ticular power. For if all say : Our Father, every single one 
prays for all, and all pray for every one in particular. 



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MANUAL OF THE CATHOLIC RELIGION. 



Q. Why do we say : " Who art in heaven is not God 
present everywhere ? 

A. If we say : " Who art in heaven," we by no means in- 
tend to say that God is not present everywhere, but wish 
only to indicate thereby, that heaven is that particular part 
of the creation in which God manifests in a particular man- 
ner His majesty, power, wisdom, and glory, and where the 
angels and the saints behold Him face to face, participating 
in His infinite happiness. 



The First Petition. 
" Hallowed be Thy nameP 

Q. What is the meaning of this petition % 

A, If we pray that the name of God be hallowed, we pe 
tition for nothing else, but that the presence, majesty, power, 
wisdom, and goodness of God and all the other attributes of 
the Divine nature may be known and praised in every part 
of creation ; that He, the Creator and the Eedeemer of man- 
kind, may everywhere be known, honored, adored, revered, 
and loved. The name of God, therefore, means here the 
knowledge of God, just as we are accustomed to say of him 
who is favorably known to many : He has a great name. 
But because there are so many infidels in the world, who do 
not know God, and so many bad Christians, who do not serve 
God, but offend Him ; hence it is that those who are the 
children of God, and inflamed with zeal for the honor of their 
Father, pray with intense desire that His name may be kept 
holy. 

Q. Why do we begin the Lord's prayer with the petition : 
" Hallowed be thy name T' 

A. Because we are bound to love God above all things, 
even more than ourselves, wherefore our first and chief desire 
must be to promote the honor of God, for the end for which 
we were created, and endowed with reason, is that we might 
know, love, and praise God, and do His most holy will. 
In this also consists our last end, and our future happiness. 



ON HOPE. 



149 



The Second Petition. 
" Thy kingdom come" 

Q. What is the meaning of this petition ? 

A. In saying : " Thy kingdom come," we mean to ask, in 
the first place, for God's glorification, and then to beg of 
Him our own salvation. 

Q. What do you understand by the kingdom of God ? 

A. The kingdom of God can be taken in a threefold sense, 
to wit : the kingdom of nature, the kingdom of grace, and 
the kingdom of glory. 

The kingdom of nature is that by which God as a creator 
guides and governs all creatures as the absolute Lord and 
master of all things. 

Although the wicked go on committing sin, and do not ob- 
serve the law of God, yet God continues to govern them : for 
if He deems it proper, He defeats their intentions, frustrates 
their resolutions, and if He permits them to do the evil which 
they will, He turns it to the advantage of the good, but He 
punishes the sinner according to His justice, so that no one 
is able to withstand His will. 

The kingdom of grace is that operation of God, by which 
He leads and rules the hearts and souls of the good, giving 
them grace and spiritual life, that they may know Him, love 
Him, and serve Him, and seek His honor before all and in 
all things. 

Finally, the kingdom of glory shall be first completed and 
fully manifested in the life to come after the day of general 
judgment. For there the wicked spirits and bad men shall 
be deprived by God of all their power, and cast into hell to 
burn for ever ; then there shall be an end to the corruption 
and the temptations of the world and the flesh which now try 
the servants of God ; so that this kingdom shall be, and re- 
main a kingdom of peace for ever, making all true servants 
and children of God happy in the secure possession of a per 
feet and an everlasting happiness. 

Q. Which of the three kingdoms is meant in this petition 1 
A. Not the first ; for that is come already. The second, 
indeed, but not principally, for of it mention was made already 
in the first petition, and it is also come, even now, for the 
greater part. The third, therefore, chiefly and above all, viz : 



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MANUAL OF THE CATHOLIC RELIGION. 



the kingdom of eternal glory, which is yet to come, and is so 
ardently desired by those who are fully acquainted with the 
miseries of this present life, because such persons love God 
with their whole heart. 



The Third Petition. 

" Thy will be done on earth as it is in heaven" 

Q. What is the object of this petition ? 
A. In this petition, we beg God for grace, to keep his com- 
mandments. 

For, since in the second petition we ask for eternal life, 
which is the final aim of man ; it is fitting and proper that we 
should also pray for the principai means of obtaining this 
final object, which means consist in the very observance of the 
commandments, according to the testimony of our Divine 
Saviour himself, who says : " If thou wilt enter into life, keep 
the commandments." Matth. xix. 17. But because we are 
of ourselves by no means capable of keeping all the com- 
mandments, as we are bound to do, we, therefore, pray to God 
that His will may be done in us : i. e., that he would give us 
grace, to do his will, and to obey in all things his holy law. 

Q. If God sends us tribulations, must we even then con 
form our will to His % 

A, We certainly must, esteeming nothing more just and 
meritorious, than to subject ourselves willingly and entirely 
to the divine will, in prosperity as well as adversity, denying 
our will, which is corrupted by the fall of Adam and inclined 
to evil, and seeking solely to rest in the good pleasure of God, 
who is able to turn all to our advantage, even what may ap- 
pear to us hard and difficult. But we are bound in a special 
manner not to murmur, nor to complain against divine 
providence. For whatsoever He sends upon us, or causes to 
befall us, always happens in accordance with His will 
either for our greater merit, if we are good, or if we are bad, 
for our punishment and correction. 

Q. But, then, are we not allowed to pray for deliverance 
from sickness, distress and adversity % 

A. We are, indeed, allowed to do that, but only inasfar 
as it is pleasing to the divine will, and profitable to our sal- 
vation. Our Divine Saviour himself has given us an example 



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151 



of this, when praying m the garden, He besought His Father 
that the bitter chalice might pass away from Him. Matt. 
xxvi. 39. For he added to his prayer : " Nevertheless not 
as I will, but as Thou ivilt" 

Q. Why do we subjoin to this petition the words : On 
earth as it is in heaven 1 

A. In order to show that we must be just as ready to obey 
God and feel as much pleasure in keeping his commandments 
as do the holy Angels, who are never guilty of any, even' the 
slightest infringement on the commandments of God. 

The Fourth Petition. 
" Give us this day our daily bread" 

Q. What is the meaning of this petition ? 

A. We humbly beg of God, the author and fountain of all 
good, whatever is necessary for us, both in this life and that 
which is to come. 

But, in asking for this, we very appropriately make use of 
the term bread ; for he that begins to live, craves food first 
of all, in order to preserve life. But it is to be remarked, 
that, in the petition, we first of all pray for the spiritual bread, 
wilich is the nourishment of the soul, and then for the material 
bread, which is the nourishment of the body. By the spirit- 
ual food w T e understand the most Holy Sacrament of the Altar, 
which is a heavenly and divine bread, wonderfully maintain- 
ing and increasing the life of our soul. Further, we under- 
stand by it the word of God, whether announced to us by the 
mouth of his ministers or read in the pages of spiritual books, 
which last affords not a little nourishment to our souls. Finally, 
we understand by it the divine inspirations, prayer and all 
those things which contribute to the preservation and increase 
of grace, in which the life of the soul has its subsistence. But 
by the material or bodily food, we understand all that is ne- 
cessary for the maintenance of our body, of which the soul 
makes use as the instrument of her good w r orks. 

Q. Why do we call this bread " our bread ? 

A. It is not without reason that we call it our bread. For, 
if we speak of the most Holy Sacrament of the Altar, that 
is certainly our bread ; because it is offered on our altars by 
Christ, the eternal. High Priest, by the hands of his ministers, 



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MANUAL OF THE CATHOLIC RELIGION". 



for our salvation. Moreover, we call it our bread, because it 
belongs exclusively to the children of God ; and because we 
are not permitted to give it to unbelievers, or to such as are 
publicly known to be in the state of mortal sin. 

But if we speak of doctrine, we also ask for our bread ; 
that is to say, we ask for that doctrine which the priests and 
sacred orators of the holy Church of God communicate to the 
faithful, and not for strange, foreign bread, which the heretics 
proffer to their adherents, and which contains no substantial 
nourishment, but rather conceals within it the poison of false- 
hood. 

And, finally, if we speak of the material bread, we pray 
that God may give us our bread, but not the bread of others ; 
that is to say, we ask God to assist us in our lawful occupa- 
tions, to bless our temporal goods and labors, so that being 
freed from the dangers of an oppressive poverty, we may be 
able to satisfy our natural wants. 

Q. Why do we call this bread the daily bread ? 

A. We call it the daily bread, because we ask for that of 
which we stand in need every day ; for we ask neither for 
any thing superfluous, nor for any thing costly, but for that 
which is sufficient for the simple maintenance of the body, and 
that because we know that in this life we are but pilgrims and 
strangers. 

Q. Why do we say : Give us ? 

A. In order to indicate thereby, that though we exert our- 
selves ever so much to earn our spiritual and corporal bread, 
yet all our exertions are fruitless, unless God assist and pro- 
tect us by his grace and providence. We pray, moreover, that 
God would give our bread, that is to say, that he not only 
would aid us, by procuring it for us, but also by sanctifying 
and blessing it, when we are taking it, that it may be good for 
our salvation. 

Q. Why do we add: This day? 

A. We pray to God that he would give us this bread to-day, 
because we do not wish to be solicitous about the next day, 
since we do not know whether we shall live till then. For 
Christ himself has taught us, that " sufficient for the day is 
the evil thereof." Matt. vi. 34. Let us, therefore, ask to-day 
for the bread which is necessary for to-day, and to-morrow 
for that which is necessary for to-morrow. But the phrase 
" this day" signifies also the whole time of our temporal life. 



ON HOPE. 



153 



And it is on this accoun. that we ask God to nourish us with 
spiritual and corporal bread during the whole time of our 
earthly pilgrimage, until we reach our final abode in heaven. 
For there we shall require no more Sacraments, no more in- 
structions, far much less food for the body. 

If, however, our Saviour admonishes us that we should be 
solicitous only for the present day, he thereby means nothing 
else than to free us from unprofitable cares, which keep us 
from praying and from many other things which are neces- 
sary for eternal life. 

If, then, solicitude for the future is not superfluous, but 
rather necessary, as it really is, it is not wrong to occupy 
one's self in procuring such things for the future. Nay, such 
a solicitude may be even called a solicitude for the present 
day ; for if we were to put off every thing till the morrow, 
we should seldom, indeed, have our necessaries for the supply 
of our present wants. God requires of us nothing unreason- 
able, but he will suffer no arrogant presumption. 



The Fifth Petition, 

" And forgive as our trespasses, as toe forgive those who tres- 
pass against us" 

Q. What is the meaning of this petition ] 

A. In the four first petitions we asked of God all good 
things, both temporal and eternal. But in the three following 
we ask that God would deliver us from all past, present and 
future evil. 

We pray, therefore, in the first place, that God would free 
us from past evil, that is to say, from the sins we have com- 
mitted. For when Christ, our Saviour, taught his Apostles 
this prayer, he declared to them, that by these trespasses 
they were to understand sin. Matth. vi. 16. 

Q. Why are sins called trespasses ? 

A. They are called so for a threefold reason. 

1st. Because every man offends God by his sins, and thus 
becomes a trespasser against him, i. e., becomes guilty in his 
sight, and bound to atone for the offence thus committed. 

2d. Because he who sins, transgresses the law of God ; and 
because those who transgress it, are threatened with pun- 



7* 



154 MANUAL OF THE CATHOLIC RELIGION". 

ishment ; every transgressor of this law is therefore a debtor, 
as regards this punishment. 

3d. And, finally, because every man is bound to cultivate 
the vineyard of his soul, and to restore to God the fruits of 
his good works. We owe that return to God for the faculties 
and graces which he has bestowed upon us precisely for 
that end. But because all of us offend often in many things, 
doing that which we should not, and omitting that which we 
ought to do, it is fair that we should daily beg of God, with 
great humility, to pardon our transgressions. 

Q. Why do we add, " as we forgive those who trespass 
against us V 

A. Because it is absolutely necessary, that we too should 
forgive others their offences against us, if we wish to obtain 
from God the forgiveness of our sins. For what would be 
more unjust, than to desire that God, whom we offended, 
after receiving from him so many and so great benefits, should 
pardon us, if we were unwilling to pardon those who offended 
us ; especially since the offense offered to a man, compared 
with that against God, is as nothing. For this reason the 
Holy Ghost admonishes us by the mouth of the wise man : 
"Man to man reserveth anger.and doth he seek remedy of God % 
He hath no mercy on a man like himself, and doth he entreat 
for his own sins ? He that is but flesh, nourisheth anger, and 
doth he ask forgiveness of God % who shall obtain pardon for 
his sin ?" Ecclus. xxviii. 3-5. Truly, he who does not wish 
to forgive, deprives himself of the means of obtaining for- 
giveness, and walks on a road that does not lead to life 
everlasting. For thus Hoi}' Scripture tells us in many places. 
Justly, therefore, does St. Augustine remind us : " Perhaps 
some one has offended you % Forgive him, lest, if you close 
the door of mercy upon your brother, you also close the door 
of pardon between you and your heavenly Father." And 
again : " Truth cannot lie : unless you forgive, the Father 
shall not forgive you. He that is not roused by these words 
of thunder, is not merely asleep, but dead." Serm. 158 de 
temp, et in Mich. c. 74. The Holy* Fathers and doctors, 
moreover, remark with justice, that the prayer of him who 
asks forgiveness with an unforgiving heart, is not only useless, 
but that he even demands his own condemnation, having the 
audacity to say : Forgive us our trespasses, as we forgive 
those who trespass against us ; which means, indeed, nothing 



ON HOPE. 



155 



less than : ft Lord, I do not forgive, — neither do thou, there- 
fore, forgive me, but cast me away from thy face." 

Q. To whom, then, does he the most harm, who does not 
forgive others'? 

A. To himself; for he calls down the avenging justice of 
God upon himself, asking that evil may be returned him for 
evil. Christ confirms this in a remarkable manner in the 
parable of that cruel servant, who, after his master had re- 
mitted him so many talents, demanded of his fellow -servant, 
sternly and without mercy, the few pence which he owed him. 
The master cast him into prison for such conduct, until he 
should pay all the debt. " So also," sa^s Christ, " shall my 
heavenly Father do to you, if you forgive not every one his 
brother from your hearts." St. Matt, xviii. 35. 

Q. Bat some may perhaps say : This man has so grievously 
offended me that I cannot possibly forgive him, he does not 
deserve it of me ? 

A. But did not you likewise grievously offend God, and 
that how often ? Do you deserve that He should pardon you ? 
And even granted, that your neighbor does not deserve it, 
does not God deserve it, and He requires that you obey him 1 
Does not Christ deserve it — Christ for whose sake you for- 
give, who so ardently desires it, and rewards you for it so 
abundantly 1 Most people are familiar with the example of 
St. John Gualbert. It happened that he met the murderer 
of his brother in a narrow street, on Good Friday. John was 
armed, the other was not. John drew his sword ; but the 
wretch threw himself on his knees before him, and, signing 
himself with the sign of the cross, said, "John, for the love 
of Christ, who on this day shed his blood for thee and for me : 
pardon — pardon me !" The love of Jesus was victorious in 
John. He embraces the wretch, and goes in haste to the 
Church of Minatus. There he threw himself on his knees 
before an image of our crucified Redeemer, and behold the 
divine image bowed its head towards him, and his heart was 
inundated with such an abundant flow of grace, that im- 
mediately after he entered the cloister, and there after begging 
admission at the feet of the Abbot, and obtaining it, he lived 
and died a Saint. Do thou for the love of Jesus forgive ! 
and be assured that He will be as merciful to you, as he was 
to St. John Gualbert, for the salvation and sanetification of 
your needy soul. 



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MANUAL OF THE CATHOLIC RELIGION. 



Q. But suppose 1 say : " He offends me over and over 
again V 9 

A. No man ever offended you as often as you have offended 
God, and yet you ask and desire that God should forgive you % 
Why do not you act in the same manner towards those who 
offend you ] Meditate on the words of our Lord to St. Peter, 
when he asked him : " Lord, how often shall my brother 
offend against me, and I forgive him till seven times % J esus 
saith to him : I say not to thee, till seven times ; but till sev- 
enty times seven times!*' St. Matik. xviii. 21,22. That is, 
forgive him, as often as he shall offend against thee. Thus you 
shall be a true child gf God — thus you shall obtain a secure 
pledge of reconciliation with God, and thus also your deliver- 
ance on the day of judgment ; if you really forgive every one, 
as you wish, that God should forgive you. But, alas ! how 
few forgive in this manner 1 



The Sixth Petition. 
" Lead us not into temptation. 

Q. What is the meaning of this petition % 

A. By this question we ask for help against evils to come, 
namely, against the temptations which are indeed the only 
road to real evil, that is, to sin. We pray, therefore, by 
this petition, that God may not permit us to fall, when tempt- 
ations weigh heavy upon us. But, since, indeed, the danger, 
in which we are at the time of temptation, is very great, we 
beg of the Lord that He may save us from temptation, inas- 
far as that is conducive to our salvation. This reminds us 
of the very consoling truth : that the devil is not only unable 
to harm us, but cannot even as much as tempt us, unless 
God suffer him to do so, for our trial and for our advantage. 

Q. How, then, are the words of this petition to be under- 
stood in reference to God 1 

A. In the figurative sense. That is, we entreat God, that 
He may not permit us to be assailed by temptations fatal to 
us, in punishment of our negligence and infidelity in his holy 
service. 

Q. Who, therefore, is it that really tempts man ? 
A. The devil, who, according to St. Peter, " goeth about 
as a roaring lion, seeking whom he may devour." 1 Peter, 



ON HOPE. 



157 



v. 8. Moreover, the world, too, tempts us ; for it surrounds 
us everywhere, and especially in the conversation and exam- 
ple of its sinful children, who live for nothing else than the 
goods and pleasures of this world. Finally, our own flesh or 
our wicked desires tempt us, whence the law of concupisence 
resisting the law of the spirit. 

Q. Whom does the devil tempt % 

A. All men. He tempts the wicked, and alas! but too 
often in accordance with their own will and desire, so that 
they themselves even love and seek the temptations, and are 
scarcely aware that they are tempted. Nay, for the very 
reason that they yield without the least resistance to the 
temptation, they do not at all feel the struggle. But the 
prophet assures us : that " there is no peace to the wicked." 
This false peace which the wicked enjoy, consists in their 
complete overthrow and subjection to the power of the devil. 
Is. lvii. 

But the virtuous are tempted by the devil with yet greater 
fury, and they feel the weight of his assaults, and the great 
danger in the struggle; but they encourage themselves by 
their confidence in God, who never suffers us to be tempted 
above our strength, remembering, at the same time, the crown 
of eternal life promised to him that conquers. Hence the 
Holy Ghost reminds us by the mouth of the wise man: 
" Son, when thou comest to the service of God, stand in jus- 
tice and in fear, and prepare thy soul for temptation." 
Ecclesias. ii. 1. 

Q. In how many w T ays does the devil tempt men 1 
A. He tempts us either by himself, as he did Eve and 
Christ our Lord ; or, he does it by means of others, as he 
tempted Adam by means of Eve. And in these temptations 
he either excites the imagination of man by bad influences 
upon the mind directly, or he excites the passion of concupis- 
cence by bad influences upon the senses. Or he makes use 
of other circumstances in order to retard us in the service of 
God, or to withdraw us from it, and to bring us over to the 
service of the flesh and of the world, which are : the bad ex- 
ample of others, their advice, their allurements, and their 
threats. Besides, he tries to exhibit vice without its black- 
ness, and, if possible, even to veil it in a cloak of virtue ; so 
that man may deem avarice prudence, anger justice, licen- 
tiousness necessity, and sloth modesty, etc. But, on the con- 



158 MANUAL OF THE CATHOLIC RELIGION. 



trary, he frequently endeavors to make him regard virtue as 
weakness, imprudence, self-will or exaggeration. 

Q. Which are the principal means that help us to gain the 
victory in the combat against temptation ? 

A. The first means is, prayer. " Watch ye, and pray 
that ye enter not into temptation ;" thus Christ himself re- 
minds us. St.^ Match, xxvi. 41. Truly if it is our duty at 
all times, and on every occasion, to have recourse to God, it 
is particularly so in the time of temptation, in order to seek 
protection from Him, who is our helper in every necessity 
and every affliction, and united with whom we become invin- 
cible. " He that dwelleth in the aid of the Most High, shall 
abide under the protection of the God of Jacob. He shall 
say to the Lord : Thou art my protector, and my refuge : 

my God, in Him I will trust A thousand shall 

fall at thy side, and ten thousand at thy right hand, but it 

shall not come nigh thee Thou shalt walk upon 

the asp and the basilisk : and thou shalt trample under foot the 
lion and the dragon. Because he hoped in me I will deliver 
him. I will protect him because he hath known my name. 
He shall cry to me and I will hear him : I am with him in 
tribulation, I will deliver him, and I will glorify him." Ps. 
xc. Of this our Lord assures us by the mouth of the royal 
prophet. In temptation especially we should instantly 
place ourselves in the presence of God, and call upon the 
holy name of Jesus, with a firm confidence in his assistance. 
It is the name of Him who gloriously vanquished the power 
of the devil for ever. You should also sign yourself with 
the sign of the holy cross. Satan knows the weapon by 
which he was conquered, and he dares not resist its power. 

The second means is : devotion and recourse to Mary. 
Next to God and the Eedeemer, Mary is the most powerful 
protectress in temptation, being that woman of whom it is 
said in holy writ, that she crushed the serpent's head : she is 
the heavenly Judith who was victorious over the Holofernes 
of hell. St. Bernard justly salutes Mary as the star of the 
sea, to whom we should look up, and in whom we should 
place all our trust in time of temptation, that we may not 
perish in the storm. Innumerable examples confirm the 
truth of what we here advance. Especially powerful in the 
combat against temptation is the devotion to and invocation 
of Mary through the prerogative of the Immaculate Concep 



ON HOPE. 



159 



iion, by which mystery of grace she crushed the head of Sa- 
tan. Say every morning and evening three Hail Mary's in hon- 
or of the Immaculate Conception, and Mary will obtain grace 
for you either to escape temptation, or to overcome it. Say 
often, too, with the same intention, the short prayer of praise : 
" Hallowed and praised be the holy and Immaculate Concep- 
tion of the Blessed Virgin Mary." And again : " Through 
thy Immaculate Conception and thy undefiled Virginity, pu- 
rify my heart, body and soul, in the name >J< of the Father, 
and >J< of the Son, and >J< of the Holy Ghost. Amen." To 
these salutations and invocations there is also an indulgence 
attached. 

The third means is: The consideration of our last end. 
"In all thy works remember thy last end, and thou shalt 
never sin." Thus speaks the Holy Ghost himself by the 
mouth of the wise man. JSccles. vii. 40. This remembrance 
of death, judgment, hell, and eternity, instills into our heart 
that salutary fear which fastens us, as it were, with nails to 
the cross, so that we cling to it in time of temptation. 
" Pierce thou my flesh with thy fear : for I am afraid of thy 
judgments." Ps. cxviii. 120. This recollection deprives 
temptation of its allurements. Especially if it be an ava- 
ricious desire of earthly possessions which tempts you, think 
on death, and how soon you and all that you call yours, must 
part company for ever. 

If it be the concupiscence of the flesh, think of the fire of 
hell, and the words of St. Gregory the Great : " Short is the 
pleasure, but eternal the pain." If it be human respect that 
tempts you, think of the judgment, which you are one day to 
undergo at the tribunal of divine justice, before, and in com- 
mon with, all mankind. If you think of this, what will you 
care for the opinion of men ? But particularly, consider 
yourself lying on your death-bed, about to breathe your last, 
and what you would then wish to have done, and you will 
have no difficulty in saying when assailed by temptation: 
"Begone, Satan!" 

The fourth means is : The frequent and worthy reception 
of the Sacraments. 

The reason is : because the Holy Sacraments confer graces 
upon men in such abundance, that by virtue thereof we are 
enabled to do all good and withstand every temptation. Be- 
sides, the reception of the Sacrament of Penance offers to us, 



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MANUAL OF THE CATHOLIC RELIGION. 



by means of holy confession, the occasion of laying open our 
whole soul to our spiritual Father and guide, which is the 
very best means of bringing to light the hidden snares of 
Satan, and putting the tempter to flight. This is what the 
enemy fears, for he ever acts as a seducer who tries to keep 
his evil desires as secret as possible. Now holy confession 
defeats precisely this cunning device of Satan, and saves the 
humble penitent from the snares of temptation. 

As regards Holy Communion : the holy Church teaches in 
the Council of Trent, that one special effect which it produces 
is this, that it weakens in us the power of concupiscence; 
moreover, that it unites us personally with Christ, and trans- 
forms us into himself. 

And thus we become, as St. Chrysostam remarks, like lions 
spitting fire against the dragon of hell, and are nourished and 
strengthened in the combat against him, that we may not 
grow weary, or faint, or be overcome. This operation of the 
Eucharistic Bread, which is indeed the most Holy Sacrament, 
was prefigured by that bread in the Old Testament, by taking 
which Elias was strengthened and rendered able to travel for 
forty days, without nourishment and without fatigue, all the 
way up to the mountain of Horeb. 3 Kings, xix. With 
justice, too, do we refer to the taking of this bread the words 
of the Psalmist : " Thou hast prepared a table before me, 
against them that afflict me." Ps. xxii. 5. Wherefore, ap- 
proach this table often, and worthily, and the enemy shall 
have no power to hurt you. It is that table of grace, " the 
corn of the elect, and the wine," of which the prophet Zachary 
tells us, that it " springeth forth virgins," i. imparting to 
the souls, who often and devoutly partake of it, purity of 
heart, preserving it in them, and administering to our sancti- 
fication in the practice of Christian perfection, oy uniting us 
with Christ himself. 

The fifth means is : Eull and prompt resistance in the first 
moment of temptation. Yes, in the first moment, and en- 
tirely ; this is the victorious war-cry in every temptation. 
" Do not play with the serpent," says St. Jerome, " b.ut crush 
its head," L e., resist immediately and completely. In cap. 
9, EccL We may also very appropriately compare the evil 
suggestion of the temptation to a spark of fire upon a heap of 
flax. If we do not immediately extinguish the spark, the 
whole will speedily catch fire. And just so it will be, in a 



ON HOPE. 



.01 



spiritual sense, with regard to him who does not quench im- 
mediately the spark of temptation which falls upon the pas- 
sionate cravings of his heart, concupiscence will be inflamed. 

The sixth means is : To avoid the occasion of sin. Great 
is the power of occasion, and alas ! it has already precipitated 
many who seemed to stand firm as a rock into the abyss of 
sin. Strong indeed was David, a man according to God's 
own heart; yet the occasion which offered itself to him 
through the sight of a woman, caused him to fall. Pleasing 
in the sight of God was Solomon, the wisest of men ; yet 
through the occasion of his intercourse with pagan wives he 
went so far as to become an idolater himself. Hence St. 
Jerome says, whilst admonishing us to fly the occasion of ^ 
sin : " Thou art no stronger than Samson, no wiser than Sol- 
omon." And the Holy Ghost answers us by the mouth of 
the wise man : " He that loveth danger shall perish in it." 
JEccls. iii. 27. Innumerable persons have already experienced 
the truth of this to their own temporal and eternal ruin. 
Take care, lest you be taught, but too late, by your own ex- 
perience, and fly the occasion of sin ! 

Q. Do we ask God in this petition to deliver us from 
every temptation? 

A, No ; for, according to the all-wise intentions of God, 
our life here on earth shall never be entirely free from tempt- 
ation ; but rather it shall serve as a trial of our virtue, and 
to increase our merits ; hence holy Job calls " the life of man 
upon earth a warfare." Job, vii. 1. 

Wherefore, we pray not in this petition that we may not 
be tempted at all, but only that God would not permit us to 
fall in the temptation. Further, we pray that God w T ould 
crush the power and wrath of the devil, and heal our imper- 
fections, that we may not ourselves present to the evil one 
the arms for our destruction. Finally, we pray that God 
may not suffer us to be tempted, when there is a particular 
danger of our yielding to the temptation. If God guards us 
against this, temptations will become even salutary for us ; 
for in them we are taught our own weakness, and have an 
opportunity of humbling ourselves. We also increase our 
merits, if we resolutely struggle against them. In this 
manner, God " will make also with temptation issue (i. e., a 
way to escape) that we may be able to bear it," according to 
the Apostle. 1 Cor. x. 13. 



Ifi2 MANUAL OF THE CATHOLIC RELIGION. 



The Seventh Petition. 
" But deliver us from evilP 

Q. What is the meaning of this petition ? 

A. This last petition confirms on the one hand the preced- 
ing petition ; but on the other, it adds thereto a new one, and v 
on this account we say, " but deliver us from evil," i. e. we 
do not only ask that God would pardon us all the sins which 
we formerly committed, and keep us from falling into new 
ones, but we also pray that He would free us from any pres- 
ent evil which was but the consequence of sin. Let us re- 
mark here how wisely our Divine Master taught us, to 
petition in general only for deliverance from evil, without 
descending to particulars, as, for instance, that we might be 
delivered from poverty, from sickness, from persecutions, etc. 
For it frequently happens that we fancy something to be 
good for us, whereas God already foresees that it would in- 
jure us ; and on the contrary, we frequently look upon a thing 
as hurtful, which would be profitable for us. Let us, there- 
fore, ask in accordance with the words of Christ, that he 
would free us from those things, which he knows will do us 
harm. 

For the rest, whether these things be pleasing or displeas- 
ing to us, let us ask Him to take them from us, that our soul 
may not suffer damage. For in reality, there is but one evil, 
and that is sin. 

Q. What is the meaning of the word " Amen ?" 

A. Amen is a Hebrew word, and as already remarked, 
means "let it be done," or "be it so." Just as the word 
" Amen" at the end of the Creed means, " Sc it is," " This I 
believe most firmly ;" so it means at the end of the Lord's 
prayer, "Thus may it be done," "Thus I desire and pray 
that it be done," " This I hope most confidently." 



On the Patronage and the Invocation X>f the Blessed 
Virgin Mary. 

Q. After Christ, in whom are we to place our hope ? 
A. In the patronage and invocation of the Blessed Virgin 
Mary. 



ON HOPE. 



163 



Q. Why so? 

A, Because she is the mother of Jesus and our mother, 
the intercessor and mediatrix with her Divine Son. 

Justly does the holy Church apply to Mary those words of 
Scripture : " 1 am the mother of fair love, and of fear, and of 
knowledge, and of holy hope." Uccl. xxiv. 24. Though this 
and other texts of Holy Writ are to be understood first of 
all in reference to the Eternal Wisdom who was made man 
for us, yet the Church, guided by the Holy Ghost, applies 
them, in the canonical hours, to the most Blessed Virgin 
Mary, because she is the mother of Christ and our mediatrix 
with him. 

The same is unanimously taught by the holy fathers. St. 
Bernard, one of their number, expresses himself thus : " Let 
us honor Mary with all our heart, and with the plenitude of 
our minds, because such is the will of Him who willed that 
we should obtain all through Mary. You are afraid of going 
to the Father ; behold, He has given you Jesus as your Me- 
diator. And what is there for you to think of, which such a 
Son could not obtain for you from such a Father ? Perhaps 
you fear, too, the Son. O do not ; he is your brother, and 
has assumed your flesh, tried in all except sin, in order that 
he should be taught to have mercy. Mary has given to you 
this brother ; and if you should dread Him on account of his 
divine majesty, fly to Mary. The Son will listen to the 
mother, and the Father to the Son. Behold, children, this is 
the ladder of salvation for sinners. This is my greatest 
trust, this the whole ground-work of my hope." Serm. de 
Nativ. B. V. M. 

This Mother is the hope of the just and of sinners. She is 
the hope of the just, because all children and ranks of the 
Church are sheltered by her special protection, in order to 
enable them to struggle against Satan, the world, and the 
flesh. But she is also the hope of sinners, because they are 
brought back to life by her intercession, so that we may 
justly apply to her those words of the Wise Man : " My chil- 
dren, behold the generations of men : and know ye that no 
one hath hoped in her, and hath been confounded." Eccles. 
ii. 11. 

Full of this confidence in the assistance of Mary, St. Ber- 
nard exclaims : " Never was it known that any one who fled 
to thy protection, implored thy help and thy intercession, 



164 MANUAL OF THE CATHOLIC RELIGION. 

was left unaided." Serm. de Assumpt. It is plain that this 
is to be understood with the proviso, if that for which we asked 
her was really conducive to our salvation. 

Q. In what manner can we make ourselves most sure of 
the protection of Mary 1 

A. By true and constant devotion to her. That will as- 
suredly save you. 

Q. Why? 

A, Because, if you are truly a child of Mary, you belong 
also to the number of the children of God. You will be a 
true child of Mary, if you honor her with a childlike, true 
and constant devotion. In it then, of course, you have a most 
consolatory mark of your pre-election, as the doctors of the 
Catholic Church with justice assert. Yes, the Church herself 
applies in the Canonical Hours, the following text to Mary : 
" Blessed is the man that heareth me, and that watcheth daily 
at my gates, and waiteth at the posts of my doors. He that 
shall find me, shall find life, and shall have salvation from 
the Lord." Prov. viii. 34, 35. From these and many other 
texts of Scripture do the doctors of the Church draw their 
proof how powerful and efficacious is the protection of the 
most Blessed Virgin for obtaining eternal salvation. Among 
the rest, St. Bonaventure does not hesitate to say : " Just as 
any one. who despises thee, O most holy Virgin, and turns 
his back upon thee, must perish ; so it is also impossible 
that any one who has recourse to thee and is received into* 
thy protection should perish." Lib, 1. Pharet. c. 5. 

Q, You will perhaps ask : " Am I then certain of my sal- 
vation, if I honor the most Blessed Virgin and say every day 
some prayers in her honor ?" 

A. By no means ; you must also imitate her virtues. Ne- 
glecting this, our devotion to Mary profits us nothing, for it 
is a false devotion ; nay, it cannot be called a devotion at all. 

Q. Which are particularly the virtues in which a servant 
of Mary should imitate her % 

A. Purity of conscience, humility, chastity, patience, and 
love of God and our neighbor. These and all other virtues 
of the Blessed Virgin, a true servant of her's must imitate, 
as condition and circumstances require, if he wishes that his 
devotion should be pleasing to Mary ; and hopes to enjoy 
her particular protection. But vain would be every external 
devotion to Mary if we were wanting in those virtues, or 



ON HOPE. 



165 



were perhaps even to go so far as to wound her most holy 
and pure heart by the commission of sin. But pride, lust, 
impatience, and hatred, are the vices which render us par- 
ticularly displeasing in the eyes of Mary and unworthy of 
her protection. 

Q. Do you know of any prayer by which Mary is hon- 
ored in a special manner ? 

A. Yes ; by the salutation with which the angel Gabriel sa- 
luted her, which St. Elizabeth repeated, and to which the 
Church also added a petition. 

Q. How do we call this prayer of salutation ? 

A. The "Ave Maria" or "Hail Mary." 

Q. Say the " Hail Mary." 

A. " Hail, Mary, full of grace, the Lord is with thee : 
blessed art thou amongst women ; and blessed is the fruit of 
thy womb, Jesus. Holy Mary, Mother of God, pray for us 
sinners, now, and at the hour of our death. Amen." 

Q. Which are the principal parts of this prayer of saluta- 
tion % 

A. First : The words with which the archangel Gabriel, 
sent by God, saluted Mary : " Hail, full of grace, the Lord 
is with thee." 

Second : The words with which St. Elizabeth, filled with 
the Holy Ghost, saluted Mary : " Blessed art thou amongst 
women, and blessed is the fruit of thy womb." 

Third : The words which the Church, guided by the Holy 
Ghost further added : " Jesus, Holy Mary, mother of God, 
pray for us sinners, now, and at the hour of our death." On 
this very account is this prayer of salutation the most pleas- 
ing to Mary, the mother of Graces, as she herself once re- 
vealed to her servant, St. Mechtildis. 

Q. In what sense do we say, " Hail, Mary ?" 

A. We congratulate Mary on the sublimity of her elec- 
tion, as the chosen daughter of the heavenly Father, the 
mother of His eternal Son, the spouse of the Holy Ghost, 
and as the Eve of the New Covenant side by side with Jesus, 
the heavenly Adam. 

We salute Mary thus, and rejoice at the same time in 
having the happiness of saluting her, as the Mother of God, 
and our Mother. We salute her, too, in the salutation of 
joy and thanks, and in remembrance s of all that we have 
already received from God in virtue of her intercession. 



166 



MANUAL OF THE CATHOLIC RELIGION. 



Q. What is the meaning of the words, " Full of grace V 9 
A. They are the first praise which we bestow upon 
Mary, saluting her with the salutation of the Angel. 
Q. Of what nature is the operation of grace ? 
A. The operation of grace is threefold. 

1. It blots out the stain of sin. 

2. It adorns the soul with spiritual beauty. 

8. It renders the soul capable of meritorious works in the 
supernatural order, and fills it with heavenly treasures. 

But then, Mary is full of grace, being entirely free also 
from the stain of original sin. " No spot is in thee," thus 
the Holy Ghost assures us of Mary. She is full of grace, 
because she also received a greater measure of sanctifying 
grace than all Angels and Saints together. The holy Fathers 
call her, on that account, " an ocean of grace ;" and the Holy 
Ghost himself says of her : " Thou art chosen like the sun." 
She is finally full of grace, because she co-operated with every 
actual grace more diligently and in a manner more merito- 
rious, than any Angel or Saint ever did, namely, by uniting 
with and wholly conforming her will to, the most holy will 
of God. " Many daughters have gathered together riches ; 
thou hast surpassed them all." Thus it stands written of 
Mary, as the holy Church herself applies these words of the 
Holy Ghost to her. Prov. xxxi. 29. 

Q. What do we mean by saying, "The Lord is with 
thee?" 

A. These words contain the second praise of Mary ; namely, 
that she not only received such a plenitude of grace, but that 
she also preserved the same most faithfully and without 
diminishing it in the least, nay, increasing it continually from 
the instant of her conception till the last moment of her most 
holy life. But these words refer directly to her, because she 
is the mother of the Incarnate Word of God. 

Q. What do the words signify : " Blessed art thou amongst 
women ?" 

A. They contain the third praise of Mary ; namely, that 
she is the only one of all the daughters of Eve, who was, by 
a miracle, at the same time a Mother and a Virgin — the one 
chosen mother of our Lord and Redeemer. 

But, moreover, she is also in the order of Grace the moth- 
er of all the children of God, the true Eve, the mother of life 
and of the living. 



ON HOPE. 



167 



Q. What do these words signify : " And blessed is the 
fruit of thy womb, Jesus ?" 

A, They contain the fourth praise of Mary ; namely, that 
she was adorned and gifted with such high prerogatives not 
only in herself, but also in that the glory of the blessed hu- 
manity of Christ shone upon her, since she is His mother. 
But since Jesus, because His humanity is united to the person 
of the Son of God, is elevated not only above all men, but 
even above all the Angels, being their King and Lord, this, 
too, is the prerogative and glorification of His blessed mother 
Mary. 

Thus, then, the salutation of the " Hail, Mary," includes 
the praise of all the prerogatives of Mary, both in the order 
of nature and of grace. The conclusion embraces in like 
manner, every petition that can be addressed to Mary. 

Q. What is the sense of the petition in the " Hail, Mary," 
which the Church added to this salutation ? 

A. The Church once more reminding us of the dignity of 
Mary as Mother of God, admonishes her children to have 
recourse to Her, with an unlimited confidence, in every con- 
cern of body and soul, in life and in death, because she, as 
the mother of our Lord, is also on that account the mother 
of Grace, and the most powerful intercessor at the throne of 
her divine Son for all those who, as her true children, seek 
shelter in her protection. But if we stand in need of her 
protection and her intercession all through life, we do so 
more particularly at the hour of death. 

Q. By what form of prayer do we specially honor Mary 1 

A. By the holy Rosary and the Angelical Salutation re- 
peated three times every day. 

Q. What.is the Rosary ? 

A. The Rosary is a manner of praying by which we often 
repeat the " Hail, Mary," united with the consideration of the 
most important mysteries of the life, suffering and death, 
and also of the glorification of Jesus and of Mary, in due 
order. 

Q. Why is this method of prayer called the Rosary ? 

A. Because on account of the regular recurrence of salu- 
tation and petition, united with the above recollection con- 
cerning Jesus and Mary, and on account of the above-men- 
tioned mysteries of faith, this prayer forms, as it were, a 
garden of fragrant roses of true devotion. 



168 



MANUAL OF THE CATHOLIC RELIGION. 



Q. But does not the frequent repetition of the same salu- 
tation disturb devotion ? 

A. By no means ; on the contrary, if it is done in the right 
manner, it increases the ardor and efficacy of the prayer. 
For have we not in the 135th Psalm, the one verse : " His 
mercy endureth for ever" repeated twenty-seven times ? And 
we read of Christ our Lord himself, that J3e offered up three 
successive times, the same prayer to His heavenly Father. 
Mark, xiv. 39. 

Q. Why is the signal given three times every day, i. e., 
morning, noon, and night, for the prayer called the Angel us % 

A. In order to put us in mind, that every day and at every 
hour of the day, we are exposed to the loss of our salvation, 
and have need to implore the assistance of Mary ; and that 
it is not enough, to begin daily and with new fervor every 
work of our calling in the service of God under her care 
and protection, we must also, with the same fervor, continue 
and end it. Besides, the Church wishes to call to our memory, 
by means of this sign repeated three times daily, the three 
most important mysteries of our redemption, namely : the 
incarnation, the passion, and the resurrection of Jesus Christ, 
our Lord and Saviour. 

Q. Say the Angelus. 

A. The angel of the Lord declared unto Mary ; and she 
conceived of the Holy Ghost. Hail, Mary, &c. 

Behold the handmaid of the Lord ■ may it be done unto me 
according to thy word. Hail, Mary, &c. 

And the word was made flesh, and dwelt among us. Hail, 
Mary, &c. 

Prayer. — Pour forth, we beseech thee, O Lord, Thy grace 
into our hearts, that we, to whom the Incarnation of Christ, 
Thy Son, was made known by the message of an angel, may 
by His passion and cross be brought to the glory of His resur- 
rection, through the same Christ our Lord. Amen. At night 
we add one Our Father, and one Hail Mary, for the faithful 
departed. 

Q. When should we pray particularly ? 

A. Every morning, and every evening, and before and after 
meals.* At the morning prayer the principal thing is to make 
a good resolution for doing good and avoiding evil during the 
ensuing day. But at the evening prayer — the examination of 
conscience and an act of contrition must be made. Accustom 



ON HOPE. 



169 



yourself also, to make a brief examination at noon, and to 
practice faithfully the particular examination of conscience 
for the extirpation of a particular fault, or for the acquire- 
ment of a particular virtue. More particular instruction on 
this matter you can ask of your spiritual father. 

Practice. — Love and practice prayer with all possible 
fervor. Let it be to you as regards your soul, what food 
and respiration are for your body ; namely, a necessity ; 
the consolation and the delight of your life through your 
communion with God. Such was prayer to the Saints, and 
so should it also be to you. But this will only be the case, 
if you pray often and properly, in proportion to your state 
and calling, and particularly, if you practice the interior 
prayer of contemplation, and a familiar intercourse with 
Christ in the most holy Sacrament of the Altar. Procure 
for yourself the prayer-books, which give you special di- 
rections on this subject, and lay out for yourself a fixed time 
for contemplation and oral prayer, observing that time con- 
scientiously ; prepare yourself well for holy Communion, 
and make your thanksgiving with the greatest care, and the 
Lord will most certainly be merciful to you ; you shall taste 
how sweet the Lord is to them that come near him, and he 
will fill you with the gift of prayer. You shall pray well, 
and on that account also live well, as St. Augustine assures us. 
Besides, nourish in yourself a most intimate and childlike 
devotion to Mary, and try to propagate it wherever you can. 

Q. What sins are opposed to the holy virtue of hope. 

A. Despair and presumption, according as man hopes too 
little or too much. 

Q. When does man sin through despair 1 

A. When a man, tormented and alarmed by the conscious- 
ness of the sins which he has committed, puts away from 
himself all thoughts of conversion, because he believes that it 
is impossible for him to be converted, and that his sins are 
too great to be forgiven. 

Q. Is the sin of despair a great sin ? 

A. Yes ; it is a very great one, and the seal of condemna- 
tion. 

Q. To which attributes of God is the sin of despair par- 
ticularly opposed? 

A. 1st. To the Omnipotence of God, of whom it is written, 
8 



170 MANUAL OF THE CATHOLIC RELIGION*. 

" that He is able even of stones to raise up children to Abra- 
ham." Math, iii. 9. 

2d. To the veracity of God. For the Lord expressly as- 
sures us by Ezechiel : " In the hour, when the sinner shall re- 
turn to me, all his iniquity shall be remembered no more." 
And again : " As I live," says the Lord God, " I will not the 
death of the sinner, but that he be converted and live I" 

And Christ himself assures of this, saying : " Receive ye 
the Holy Ghost ; whose sins you shall forgive, they are for- 
given." John, xx. 23. 

3d. To the goodness and mercy of God, with the com- 
mendation and praise of which the entire Holy Scriptures are 
filled, and to w T hich the examples of innumerable penitents, 
both of the Old and New Testaments bear witness, who, no 
matter how grievously they had sinned, were received again 
into favor by God, if sincerely repenting they returned to 
Him like David. 

We read in the works of Blasius (in Man. Sp. c. 4.) that 
one day God revealed to St. Catharine of Sienna, that He 
was more offended by the final despair of a sinner, than by 
all the sins which he committed in his whole life. 

Q. When does a man sin by presumption % 

A. He does so, if he expects that God will be merciful to 
him, even if he should continue to sin blindly, and despise His 
threats and His judgments. 

Q. Is presumption a grievous sin 1 

A. A very grievous, and most dangerous sin. It is very 
grievous, because it is an open sin against the Holy Ghost, 
and a most culpable contempt of the menaces and chastise- 
ments of God, which , ought justly to fill us with fear and 
trembling. 

It is at the same time a most dangerous sin ; for this dis- 
position of presumption makes the sinner careless and 
indifferent, so that he is ready to run thoughtlessly into the 
danger of perdition, and to think but little of the necessity of 
doing penance. In this way, the sinner becomes more and 
more negligent and cold, sinks into the depths of indifference, 
and completes his ruin by final impenitence. " God is good, 
therefore I live badly." This is the language of the presump- 
tuous man ; certainly, he deserves that God should cast him 
away. 

Not in vain, therefore, says St. Peter in his 2d Epistle : 



ON CHARITY. 



171 



" Brethren, labor the more, that by good works you make 
sure your vocation and election." 2 Peter, i. 10. 

And St. Paul admonishes all : " Work your salvation with 
fear and trembling," as such who are one day to render an ac- 
count to the Lord. Philip, ii. 12. 

Of course, the presumptuous man thinks, that he has yet 
time enough for repentance, but he deceives himself. No- 
where has God promised the sinner a certain time for repent- 
ance, and experience teaches that it is very often the pre- 
sumptuous sinner who is carried off by a sudden death, and 
dies either without his senses, or without the assistance of a 
priest. 

Wherefore, think often on the beautiful saying of St. 
Augustine : " Meek and just is the Lord. Love, because He 
is meek, and fear, because He is just. Being meekness, He 
says : I am silent ; but being justice, He cries out : Shall I 
remain silent for ever ? He is merciful and compassionate, 
still fear, for He is also truthful. To those who are assailed 
by the temptations of despair, He points out the harbor of 
forgiveness, yet He has left uncertain the hour of death, for 
the warning of those that hope presumptuously." Aug. tract 
33. in Joan. 

Practice. — Make often an act of Christian hope, and 
animate and fortify within you a great desire of trusting in 
the providence of God. This disposition and this resignation 
of ourselves to the Divine Providence, is one of the consoling 
marks of predilection, and of being on the way to heaven. 

— » 

CHAPTER III. 

ON CHARITY. 

"And now," says the Apostle, " there remain, faith, hope and 
charity, these three, but the greatest of these is charity." 
1 Cor. xiii. 

Great indeed is the power of faith, which, as Christ him- 
self tells us, is able to move mountains, and to work mira- 
cles. 

Great, too, is the power of hope, which protects us as a 



172 MANUAL OF THE CATHOLIC RELIGION. 



helmet, and serves as an anchor, by means of which we hold 
ourselves fast in the promises of faith, and, expecting, are 
filled with great consolation and strengthened in the combat. 
Yet greater is the power of charity, which is the root and 
consummation of every meritorious virtue, and without 
which all the power of faith and of hope is as nothing, whilst 
it proves itself stronger than death and hell. " We know that 
we have passed from death to life, because we love the breth- 
ren. He that loveth not abideth in death." Thus St. J ohn 
tells us, 1 John, iii. 14; presupposing, of course, that this chari- 
ty is really a true and tried one. We shall now propose the 
most necessary and most important things concerning this 
holy charity as a means of salvation. 

Q. What is charity as a divine virtue ? 

A. Charity is a virtue infused by God, by which we love 
God above all things, and our neighbor as ourselves. 

Q. What means : To love God above all things ? 

A. It means to esteem God higher than any thing in the 
world, so that we wish rather to lose every thing, even life 
itself, than offend God. 

It also means to nourish an inclination of the heart to God, 
by which we prefer God to all other objects of love. 

It means, finally, to love God for himself alone, and all 
others only for His sake and in Him, because, and as God 
wills it, and because it is He from whom every thing good 
and every thing worthy of love or esteem proceeds as from 
its source. 

Q. Why should we love God 1 

A. Because He is of himself the most perfect good, and 
alone worthy of our love. 

Q. What disposition of heart does this act of love include ? 

A. First : The estimation of God above all things, so that 
we immeasurably prefer God and the possession of him to 
all created things, and are willing to lose all things rather 
than God, or to displease Him. 

Second : Affection ; namely, that we endeavor to preserve 
a greater inclination of the heart for God, than for any other 
created being, even although this inclination does not always 
manifest itself so sensibly as the inclination for other beings 
and things. 

Third : The disposition of benevolence ; namely, that we 
wish God, with all our heart, to possess every good, whether 



ON CHARITY. 



173 



this belongs to Him essentially in virtue of the perfections 
of His divine nature itself, or in virtue of His external glory, 
desiring to increase the latter as much as possible. 

Fourth : An act of friendship and communion, by which 
we offer ourselves to God with all that we are and have, 
and desire to be made one with God himself, and to receive 
in return from God the communication of His gifts, and the 
union with Him here below through sanctifying grace, and 
in heaven above by the light of glory. 1 Cor. viii. 

Q. When is this love towards God perfect 1 

A. If we love God principally and first for His own sake 
as the supreme and most perfect good. But if the motive of 
our love towards God is first of all, because he is good to us, 
then this love is imperfect. 

Q. By what means is the love of God augmented in us. 

A. 1. By a great purity of conscience. 

2. By a fervent practice of virtues and good works. 

3. Fy prayer, especially that of contemplation. 

4. By the reception of the Holy Sacraments, and by in- 
tercourse with Jesus in the most Holy Sacrament of the 
Altar. 

5. By the remembrance of the benefits received from God, 
especially of the benefit of redemption, and of being called 
to the true faith, and by constantly walking in the presence 
of God. 

Q. What is particularly contrary to the love of God 1 
A. The love of the w r orld. " If any man love the world, 

the charity of the Father is not in him." 1 John, ii. 15. 
Q. What are we to understand here by the expression : 

44 the world ?" 

A. The desire of enjoying the goods of the world, indu- 
cing the neglect of our last aim and end, which is to serve 
God, — so that a man directs all his thoughts and endeavors 
solely to this, how he may attain to the enjoyment of the 
riches, honors, and pleasures of this world. 

Q. Which is the second commandment of charity ? 

A. To love our neighbor. 44 Love thy neighbor as thy- 
self." 

Q. What do you mean by the term 44 neighbor ?" 
A. In general all rational beings that are called to the 
possession of eternal happiness, or are already happy in God, 



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MANUAL OF THE CATHOLIC RELIGION. 



namely, the blessed in Heaven, the souls in purgatory, and 
men on earth. 

But more particularly the latter, that is to say, all man- 
kind living with us upon earth. 

Q. Why must we love our neighbor ? 

A. Because he is the creature and the image of God, and 
our brother in Adam and in Christ, and because God com- 
mands us to do so. 

Q. What must be the qualities of the love of our neigh- 
bor 1 

A. It must be first : sincere, i. e., we must love our neigh- 
bor not from a motive of mere self-interest, and not show 
him this love, that he may be favorably disposed towards us, 
and that we may obtain some temporal advantage. 

Second: It must be active, according to the maxim incul- 
cated by Christ our Lord : " All things whatsoever you 
would that men should do to you, do you also to them." 
Matth. viii. 12. And St. John writes : "My little children, 
let us not love in word, nor in tongue, but in deed, and in 
truth." 1 John, iii. 18. 

Third : It must be universal ; namely, without excepting 
even our bitterest enemies, as we have heard and proved 
already in treating of the Lord's prayer. 

Q. What persons are particularly recommended to our 
charity in Holy Scripture. 

A. Our parents, the poor, the widows and the orphans, 
both as regards their temporal and spiritual welfare.* 

Q. Are we also bound to love ourselves 1 

A. Undoubtedly we are ; the commandment itself reminds 
us of that, because Christ says and ordains that we are to 
love our neighbor as ourselves. 

Q. When do we love ourselves 1 

A. When we regard ourselves as the image of God, and 
esteem our every faculty and all that we have, as God's gift, 
and do all in our power to work out our salvation. 

Q. What is directly opposed to the love of ourselves ? 

A. Selfishness, which consists in seeking in all things but 
one's own temporal advantage, and thinking of nothing else 
but that alone. 

* We shall have an opportunity when we interpret the Commandments of God, 
and in the third part, where we shall speak on the practice of the Christian virtues 
to show in particular how we are to fulfil those duties, in accordance with the de- 
mands of this second precept of charity. 



ON CHARITY. 



175 



Q. In what does the love of God and our neighbor particu- 
larly show itself. 

A. In the keeping of the commandments. 1 John, v. 3. 

Practice. — O that we all of us would take to heart and 
understand what it is, to be allowed to love God, in or- 
der to unite ourselves one day with Him in His infinite beau- 
ty and happiness, He who is, essentially, love itself ! That 
we might love all other things only in God and for God, 
especially our neighbor, in order that he also may know and 
love God and be one day united with Him for ever. Thus 
did St. Ignatius, in particular, love God, and hence he lived 
entirely for God ; and hence it was, too, that he was heard to 
sigh so frequently : " O God, that men would know and love 
thee !" Whence he was wont to send his subjects into all 
parts of the world, with this injunction : " Go, inflame the 
whole world !" namely, with the fire of this true love for 
God, the true mark of which is, the accomplishment of the 
divine will by keeping the commandments. 



On the Commandments of God. 

St. John writes : " This is the charity of God, that we keep 
His commandments." 1 John, v. 3. And again : " But who- 
soever keepeth His word, the charity of God is truly perfect 
in him : and by this we know that we are in Him." 1 John, 
ii. 5. Christ himself teaches : " If you love me, keep my 
commandments." " He that hath my commandments, and 
keepeth them ; he it is that loveth me.. And he that loveth 
me, shall be loved by my Father : and I will love him, and 
will manifest myself to him." " He that loveth me not, 
keepeth not my words." John, xiv. 15 ; xxi. 24. 

Q. Which are the principal commandments of God 1 

A. The ten commandments which the Lord gave through 
Moses to the people of Israel on the mountain of Sinai, and 
which Christ through himself and His Apostles commanded 
the children of God, in the New Testament, to keep in their 
full perfection. 

Q. Which are the ten commandments ? 

A. 1. I am the Lord thy God. Thou shalt not have strange 
gods before me. Thou shalt not make to thyself a graven 
thing and adore the same. 



176 MANUAL OF THE CATHOLIC RELIGION. 

2. Thou shalt not take the name of the Lord thy God in 
vain. 

3. Remember that thou keep holy the Sabbath day. 

4. Honor thy father and thy mother, that thou mayest be 
long Jived upon the earth. 

5. Thou shalt not kill. 

6. Thou shalt not commit adultery. 

7. Thou shalt not steal. 

8. Thou shalt not bear false witness against thy neighbor. 

9. Thou shalt not covet thy neighbor's wife. 

10. Thou shalt not covet thy neighbor's house, nor his field, 
nor his servant, nor his handmaid, nor his ox, nor his ass, nor 
any thing that is his. 

Q. Are there any other commandments of God besides 
these. 

A. Yes, there are many others ; just as many, indeed, as 
there are duties for man to accomplish, and all of them are 
included in the one principal commandment of the natural 
law : Do good and avoid evil. 

Q. But why, then, are these ten commandments called the 
commandments of God, and their observance particularly 
commanded. 

A. First : Because they explain the law of nature in its 
nearest relation to God and our neighbor in the clearest and 
most concise manner. 

Secondly : Because the Lord has planted them himself in 
our conscience as the law of nature, whence they bind all men 
without exception. 

Thirdly : because the Lord announced them again with 
such great solemnity to man on Mount Sinai, amid thunder 
and lightning, and the sound of Angels' trumpets. Exod. xx. 

Fourthly: Because any grievous transgression of these 
commandments excludes us from the kingdom of God. 

Fifthly : Because they are in such intimate and inseparable 
connection with the law of charity towards God and our 
neighbor. 

Q. Which is the sum and substance of these ten command- 
ments % 

A. The very law of charity towards God and our neighbor. 

For this reason the law itself was given to the people of 
God on two tables of stone. Upon one of them were graven 
the three principal commandments relating to God ; upon the 



ON CHARITY. 



177 



other, the remaining seven, which relate to our fellow-men, 
binding us to do good to them, especially to those who are 
most closely connected with ourselves, and forbidding us to 
injure them, either in regard to their person, their honor, or 
their possessions, and this neither in word or deed, in thought 
or in desire. 

Q. What do these words of introduction mean : " I am 
the Lord thy God ?" 

A. By this solemn introduction we are reminded of the 
majesty and supreme dominion of God who commands us to 
keep these commandments, and are thereby filled with rever- 
ence and forcibly exhorted to observe what is so solemnly 
ordained in these commandments of God, either to be done 
or to be avoided. But it is not the majesty of God alone-, 
which moves us to this zeal for the fulfillment of the law, but 
also the greatness of the promised reward, and the assistance 
of God for the observance of these commands. For listen to 
the Prophet : " I will put my spirit in the midst of you ; and 
I will cause you to walk in my commandments, and to keep 
my judgments, and do them." Ezech. xxxvi. 27. And to 
Christ himself, who teaches us the perfection of these com- 
mandments, saying: "My yoke is sweet, and my burden 
light that is to say, from the strength and power given to 
us by his love. Matth. xi. 30. 



The First Commandment. 

Q. What is ordained by this commandment 1 
A. That we adore one only God, and serve Him for His 
own sake. 

Q. In what consists the act of adoration % 

A. In the expression of that homage, whereby we render 
to God our acknowledgment of His supreme dominion, and 
our full dependance and subjection. 

Q. Why do we owe God this adoration and homage ? 

A, Because He is the Creator and Preserver of the whole 
world, and our Redeemer, self-existing, infinite, and most 
perfect. 

Q. How do we show our adoration % 

A. Either internally, by the dispositions of our heart and 
the prayer of the mind ; or externally, by words, and by 
8* 



178 



MANUAL OF THE CATHOLIC RELIGION. 



the attitude of the body, in kneeling down or prostrating 
ourselves upon the ground. But especially by offering up 
the Holy Sacrifice of the Mass. 

Q. In what does the service of God, which the act of ador- 
ation requires of us, consist % 

A. In the performance of God's most holy will, by faith, 
hope and charity, in the manner taught us by that religion 
revealed by God himself. He who thus believes, hopes, and 
loves, is a true servant of God, fulfils His holy will, and walks 
in the way of salvation. 

Q. What is forbidden by the first commandment ? 

A. Unbelief, idolatry, heresy, voluntary doubts in matters 
of faith, indifference in things of religion, fortune-telling, 
sorcery, witchcraft, superstition, tempting God, diffidence in 
God, despair, presumption, hatred of God, sacrilege, and 
simony, or spiritual usury. 

Q. What do you understand by those different sins ? 

A. Unbelief is that perverse inclination of the mind, by 
which man refuses assent to the revealed truths of faith. The 
mere want of knowledge of the true religion, without positive 
resistance, is called want of faith, or paganism. 

Idolatory is that blindness of man in which he pays divine 
homage to an image or any other creature. If this homage 
be directed towards animals, it is called fetichism. 

Heresy is that perverseness, by which a man obstinately 
adheres to his false doctrine, against the judgment and solemn 
declaration of the Church in matters of faith. 

Doubts of faith is that disposition of mind, by which a man 
voluntarily and deliberately doubts concerning those things 
which the Church proposes to us to be believed. Mere tran- 
sient doubts, which a man wills not, but rather rejects, are 
no sin, but only temptations. 

Indifference in matters of religion we call that destructive 
condition of the heart in which a man finds himself if he is 
not at all concerned to know whether he has the true religion 
or not, and has no regard for what that true religion requires 
of him ; a condition in which, therefore, religion itself is to 
him no more than a mere name, a peculiar custom, or human 
prejudice. 

Fortune-telling is the attempt to inquire or predict from 
arbitrary means things future, or otherwise unknown, with an 
express or tacit invocation of the devil. To this sin belong : 



ON CHARITY. 



179 



consulting the spirits of the dead, or necromany ; interpreta- 
tion of dreams (or oneiromancy), divining from marks or signs 
in the hands (chiromancy), or in the body ; from the elements, 
or motions of animals, or of the stars, from the flight of birds, 
from cards, from drawing lots, and from the use of magic ; 
or if one knows, or endeavors to know, distant or secret 
things by the cooperation of the devil. 

It may happen, indeed, that God might indicate by a dream, 
by lots, or some other natural means a future event, for 
assuming such a thing, however, a supernatural authority 
is required. But to infer directly, and especially with cer- 
tainty, from natural signs, events which depend on the free- 
will of man, is a sin against the first commandment. 

If this kind of sin is committed, the devil is tacitly invoked 
thereby, for this reason, that the natural powers of the means 
are insufficient for effecting such things. 

Sorcery is the attempt to effect wonderful things by the aid 
of the devil. 

Witchcraft is the attempt to do harm to others by the help 
of the devil, either in their person, their cattle, or other 
property. 

Superstition is the entertaining of the false belief that a 
special service is rendered to God by some one arbitrary ar- 
rangement of exterior things and prayers, and that God has 
imparted to them particular healing virtue, if they are recited 
in a certain form and order, and applied for particular pur- 
poses. To this belongs the so called cure by sympathy. 

We may, of course, pray for health, recovery from sick- 
ness, and other such blessings, for ourselves and others, but 
we are never allowed to believe that there is virtue in charms 
or spells, or in a particular prayer said at times and in cer- 
tain words. All this is superstition and sin. To this class 
belong, nominally, all superstitious preventatives, such as 
the spiritual shield, Our Lady's Dream, and many other 
small pamphlets, bearing the words : " Printed in this year," 
by means of which we may obtain a certain favor in life, or 
be saved from a sudden death, &c. All of this is superstition, 
contradictory to the word of God, and to the doctrine of the 
Holy Church. 

Tempting God is the attempt to find out in any matter, 
whether God can do all things, and know all things ; or to 
ask Him on any occasion to perform a miracle, or to render 



180 MANUAL OF THE CATHOLIC RELIGION. 

us some extraordinary assistance, and neglect what we ought 
ourselves to do. 

When speaking of the virtue of hope, we already explained 
more fully what is meant by despair and diffidence in God. 
He who despairs thinks that God does not help him any 
more. He who only doubts in this, rather sins by diffidence. 

Hatred of God would be the sin of one who should fall so 
deep into the abyss of wickedness, as to feel anger and aver- 
sion toward God, instead of the love which we owe him above 
all things. Alas ! that there are such devils amongst men 
upon earth. 

Sacrilege is the profanation of persons, things and places 
that are holy, or consecrated to God ; for instance, laying 
violent hands on a Priest ; receiving the Holy Sacrament un- 
worthily ; violating a church, or profaning the sacred vessels. 

Simony or spiritual usury is committed, if one buys, sells, 
or exchanges spiritual things, offices and the like, for money 
or an equivalent, so that he compares, as Simon the magician 
did, the spiritual with money. 

All of these sins are, by their nature, mortal sins, and can 
only be venial where there is ignorance, or only an imperfect 
transgression in lesser things. 

Q. Which means are we to use against witchcraft and 
other external influences of the evil spirits % 

A. First : We are to purify our consciences by a good 
confession. 

Secondly : We are to receive holy communion frequently 
and worthily. 

Thirdly : We are to make use of holy water and other 
blessed objects. 

Fourthly : We are to make use of the sign of the cross. 

Fifthly : We are to pray, to invoke the most holy name 
of Jesus, and to have a great devotion to Mary. 

Sixthly : We are to make use of the exorcisms of the holy 
Catholic Church. But there is no reason, why any one should 
be troubled or perplexed in his mind, if he fancies himself, 
or any thing that is his exposed to such influences. For 
neither a sorcerer nor Satan himself has any power, even so 
much as to bend but a hair of our head, unless God permits 
him, and this happens only when it is for our greater good, if 
we are otherwise of good will. 

Q. But they who practice the black art (or magic), and 



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181 



have made themselves over to the devil by writing ; can they 
yet be converted and obtain salvation? 

A. Certainly, if they are sincerely sorry for their sins, 
confess them, and do penance for them. For there is no sin 
too great to be forgiven through the blood and merits of 
Christ, who conquered Satan completely, tore up the deed 
of sin which was written against us, and nailed it to the cross. 
This is the assurance of the Apostle of the nations. Coloss. ii. 

Q. Does the first commandment forbid the use of images, 
and the veneration of Saints in general 1 

A. By no means. It only forbids idolatry and the worship 
of images, from which the veneration of the Saints and their 
images differs entirely, as shown in the explanation of the 
Apostles' creed. 

Practice^ — Show your faith in God specially by a lively 
remembrance of Him, in all that you do, and by renounc- 
ing all that is not God, and does not promote His glory, 
so that the motive of your life and actions may be to accom- 
plish the most holy will of God, so that you may say before 
God in all sincerity of heart : To be rich or poor, honored or 
despised, healthy or sick, to live a short life or a long one, is 
entirely the same to me ; the will of God be done. Let me 
only serve Him, as He wills it, and be saved. 

Thus the Saints taught, and thus they lived. O that the 
images which you have of them might remind you of this ! 
But do not suffer in your house any image or picture, even 
the least offensive to modesty, not even though it should be 
the representation of a holy object. Be not credulous when 
you hear of witchcraft and the like, but neither must you 
believe that the influence of the evil one is a mere fable. 
Guard yourself against superstition of any kind, and with a 
powerful confidence in God, expect all aid from Him alone, in 
whatever may serve for His glory and your salvation. 

The Second Commandment. 

Q. What does the second commandment enjoin, and what 
does it forbid ? 

A, It enjoins the glorification of the Divine Name. It for- 
bids the profanation of that name by words. 

Both the command and the prohibition contain each four 



182 MANUAL OF THE CATHOLIC RELIGION. 

principal points, for in a fourfold manner is the name o # f God 
particularly honored, or, on the contrary, profaned by word, 
namely : 

First : It is honored, if we utter the holy name with due 
reverence. But it is profaned, if we pronounce that holy 
name lightly, inconsiderately and without devotion. 

Secondly : It is honored, if in reverence and in truth, we 
call upon God as a witness, by means of an oath, where there 
is a necessity for doing so. But it is profaned by perjury \ 
and by rash, frivolous swearing. 

Thirdly : It is honored, if we make a vow to God. But it 
is profaned, if we vow something bad, or do not keep a law- 
ful vow, and violate our word given to God. 

Fourthly : It is honored by calling upon and praising that 
holy name. But is profaned by cursing and blaspheming, 
and by scoffing at religion. 

Q. What particulars are to be remarked in each of these 
relations ? 

A. As regards the naming of the Divine Name, as also 
those of the Saints and the Holy Sacraments, and things con- 
secrated particularly to God, we are to attend, not so much 
to how often it is done, as to the disposition of the heart, 
with which we do it. A heart that loves God, thinks always 
of God and divine things, and loves to speak of them. This 
is not taking the name of God in vain. It happens only, 
then, when one pronounces the name of God and of holy 
things without devotion, from mere custom, and on every 
occasion ; and this is also the case, when one abuses, in this 
manner, the words of Holy Scripture, making use of them in 
a light or jesting way. 

Q. What is it to take an oath ? 

A. To take an oath is to call upon God as witness, that 
something we have said is true, or that T\e will fulfil a 
promise which we have made, whether we name the majesty 
of God itself, or something else in which it shines forth par- 
ticularly. 

Q. Are we allowed to swear ? 

A. Certainly, we are ; with three conditions which render 
an oath lawful and praiseworthy. 

Q. Which are these three conditions % 

A, The first condition is, that that which we promise or 
assert is true. He who asserts a falsehood on oath as a truth, 



ON CHARITY. 



183 



or promises something with an oath which he is not willing 
to fulfil, swears, in the language of Scripture, with " deceit," 
Ps. xiv., and thereby commits a mortal sin Sf the blackest 
die. Woe to him, who knowing the untruth, becomes guilty 
of an oath! God punishes this crime very often in this 
world. 

The second condition is, justice ; that is to say, one must 
have also the right of confirming his assertion by oath, or ot 
promising this or that thing. He who should confirm a 
calumny by an oath, would commit a great sin ; and so also, 
he who would bind himself by an oath to do that which he 
could not do without committing sin. 

The third condition is, prudence and necessity ; namely, 
that before an oath is made, we consider and examine the 
circumstance whether the thing is really so important 
as to render an oath necessary or advisable, and whether 
people do not believe otherwise. He who does not consider 
this, exposes himself, moreover, to the danger of swearing 
falsely at one time or another, and shows by this frivolous 
levity itself, that he has but little reverence for God. 

Q. Is perjury, i. e., swearing falsely, or to a thing the 
truth of which is doubtful, a great sin 1 

A. It is one of the greatest sins, especially if it be com- 
mitted in a court of justice ; because he that does so, in the 
first place, derides, as it were, the omniscience, justice and 
sanctity of God. Secondly, he destroys the last means of 
preserving fidelity and trust amongst men. Thirdly, he, as 
it were, solemnly renounces God, and calls down upon him- 
self his awful vengeance. 

The prophet Zachary writes thus upon this subject : " And 
he (the Lord) said to me : This is the curse that goeth forth 
over the face of the earth : every one that sweareth shall be 
judged by it. I will bring it forth, saith the Lord of hosts : 
and it shall come to the house of him that sweareth falsely 
by my name : and it shall remain in the midst of his house, 
and shall consume it with the timber thereof, and the stone 
thereof. " Zach. v. 3, 4. 

Q. Does the custom of swearing free one from sin ? 

A. No, on the contrary, it aggravates the guilt ; for the 
greater such custom is, the greater is the profanation of God's 
name by the oath. " A man that sweareth much, shall be 
filled with iniquity. " Eccies. xxiii. 12. But it would be 



184 



MANUAL OF THE CATHOLIC RELIGION. 



otherwise, if a man, earnestly endeavoring to break himself 
of this evil custom, should fall thoughtlessly, on account of 
that custom, %a& utter an oath, without full deliberation, 
repenting immediately and correcting himself seriously. In 
that case, the old custom would certainly lessen the guilt of 
such a course. 

Q. What is a votv ? 

A. A deliberate promise made to God, to do something 
that is pleasing to Him. 

Q. What are we particularly to remark regarding the vow 1 
A. 1. That a vow is & promise ; therefore, not a mere pur- 
pose or a mere desire, but an express, holy promise, made to 
God with the heart or with the mouth, to do, or to avoid 
something under obligation of sin. 

2. That this promise is made to God, for his glory and to 
honor him more perfectly. If, therefore, we vow something 
in honor of the most holy Virgin or of the saints, it is still 
to be understood in this way, that the vow, if valid, is made 
not so much to the saints, as to God himself in honor of a 
saint. 

3. That a vow can never have for its object any thing but 
what is good and pleasing to God. Consequently, vowing to 
do something bad, or something which would prevent you 
from doing good or a greater good, would render the act in- 
valid and make it a sin, and generally a great sin. The same 
thing holds, if you do not fulfil the vow which you made, or 
if you do not fulfil it at the time specified, especially if the 
matter be of importance. 

" When thou hast made a vow to the Lord thy God, thou 
shalt not delay to pay it : because the Lord thy God will re- 
quire it. And if thou delay, it shall be imputed to thee for 
a sin. " Deut. xxiii. 21. And again: "If thou hast vowed 
any thing to God, defer not to pay it : for an unfaithful and 
foolish promise displeaseth him : but whatsoever thou hast 
vowed, pay it : and it is much better not to vow, than after 
a vow, not to perform the things promised. " Eccls. v. 3. 

Q. What reasons do specially invite us to praise God ? 

A. His internal and infinite perfections. His noble achieve- 
ments without by the wonders of creation, preservation and 
redemption, particularly the consideration of those graces 
and operations of Divine Providence, which takes care of our 
personal welfare and salvation throughout our whole lifetime. 



ON CHARITY. 



185 



Q. What is blasphemy ? 

A. A word or oath, injurious or insulting to God or His 
Saints, by which we have the insolence to impute some fault 
to God, or deny some of His perfections. 

It is a great sin. " He that blasphemeth the name of the 
Lord, dying let him die : all the multitude shall stone him. 55 
Levit. xxiv. 10. The grievousness of the crime is manifest 
from the greatness of the punishment. In the book of Tobias 
we read : " When King Sennacherib was come back fleeing 
from Judea by reason of the slaughter that God had made 
about him for his blasphemy. n Tob. i. 21 

Q. What is cursing % 

A. Cursing is uttering imprecations and evil prayers 
against ourselves or our neighbors, whereby the curser 
usually calls upon Him frivolously, or names things other- 
wise holy, and pronounces their name irreverently. This sin 
is the greater, because it is generally accompanied by anger 
and by insult towards our neighbor. Moreover, since curs- 
ing and blaspheming is peculiarly the language of the devils, 
how careful should we be of contracting a vice which reminds 
us so powerfully and so awfully that we are the children of 
the devil, if we make use of his language. 

Q. When do we sin by scoffing at religion ? 

A. If we speak lightly or contemptuously about religion, 
priests, ecclesiastical rites and ceremonies, or make a jest 
of them. 

Practice. — Never utter the name of God without partic- 
ular respect ; and speak always with the greatest reverence 
of God and divine things. Never swear, therefore, but in ex- 
treme necessity. Make no vows without the counsel and 
consent of your spiritual guide. Let no curse or word of 
imprecation ever fall from your lips. Love trials and tribu- 
lations as precious gifts from the hand of God, and you shall 
dwell in peace. On the contrary, accustom yourself to have 
in readiness a short sentence in praise of God, as often as 
any trials befall you ; for instance : " Thanks and praise be 
to God." " For the love of God, I will bear, suffer, or do 
this." They will animate and protect you, and make you 
acquire great merit. 



186 MANUAL OF THE CATHOLIC RELIGION. 



The Third Commandment. 

Q. What does this commandment ordain ? 

A. That we spend devoutly the time destined for the ser- 
vice of God ; especially the Lord's day, which was in the Old 
Testament the Sabbath, but is now in the new dispensation 
the Sunday. 

Q. Why did God, in the Old Testament, command the 
Sabbath to be kept. 

A. 1. As a memorial of the Creation which was comple- 
ted in six days. 

" In six days the Lord made heaven and earth, and the sea, 
and all things that are in them, and he rested on the seventh 
day : therefore the Lord blessed the seventh, and sanctified 
it." Exod. xx. 11. 

2. That servants and laborers, nay, even the beast, might 
enjoy rest and recreation, in order to remind us the more of 
the eternal rest and peace of heaven, as the last aim and end 
of man. 

Q. Why is the Sunday now kept instead of the Sabbath % 
A. The reasons are many and weighty. The work of 
-Creation began on Sunday, which day has also been sanctified 
by the principal mysteries of the work of Redemption far 
more than the Saturday by the close of the Creation ; as the 
Church justly sings on Easter Day : " What would it profit 
us to have been created, if we had not been redeemed V 9 
Christ was born on a Sunday, as tradition proves ; on a Sun- 
day he rose from the dead ; on a Sunday he sent down the 
Holy Ghost, and through him established his holy Church 
and manifested the same to the world. The Sabbath, more- 
over, typified the rest of the fathers in limbo ; the Sunday 
is a type of the rest of the blessed in heaven. 

But that the Church has instituted the Sunday as the 
Lord's day, instead of the Sabbath, and determined it as the 
day to be specially employed adoring and worshipping God, 
shows forth the great 'power which she solemnly received 
from Christ. 

Christ affirms of himself: "The Son of Man is also the 
Lord of the Sabbath ;" the Church, invested with His power, 
ordained that the Sunday should be kept holy instead of the 
Sabbath, by which ordinance she declared and confirmed. 



ON CHARIT3T. 



187 



openly and^reely, before all the world, the close of the Old 
dispensation and the institution of the New at one and the 
same time. 

Q. To what does the celebration of the Sunday oblige us 1 
A. That we are to assist at the divine service, particularly 
at the holy sacrifice of the Mass. with becoming devotion, 
and to sanctify the day in a special manner by the exercise of 
works of Christian devotion and of charity towards our 
neighbor. 

Q. What does the celebration of the Sunday forbid ? 

A. Servile work and every thing else which in any way 
disturb the santification of this day. 

The particular acts prescribed by the holy Church for the 
observance of the Lord : s day by the faithful, will be explained 
more at large, when we come to expound the commandments 
of the Church. 

Practice. — Be always conscientious in celebrating the 
Lord's day, particularly in this country, where the rest of the 
Sabbath is almost, as it were, the only vestige of religion that 
remains. Labor not without extreme necessity. There is 
no temporal advantage from such gain, as experience has often 
proved, and it is a great scandal in this country, and even in 
some degree an obstacle to the conversion of those who are 
not of the Catholic faith, to see Catholics do away with the 
observance of the Sunday. Avoid also, as far as possible, all 
buying and selling on Sunday, Let not either sloth or the 
desire of amusement, influence you to neglect the evening 
services of the Church, commonly called Vespers, and be care- 
ful to abstain from drinking in public houses. To take re- 
freshment, if necessity requires it, and then to pass on again, 
is one thing ; but it is another thing to gather together for the 
sake of drinking and gambling, and thereby giving grievous 
scandal. Upon the true santification of the Sunday as the 
first day of the week, generally depends also the santification 
of the whole ensuing week, and thence that of our whole life. 
A certain Saint was accustomed to say : " Tell me how you 
prayed this morning, and 1 will tell you how you spent the 
day." The same might be said with regard to the Sunday 
and the whole week. 



188 



MANUAL OF THE CATHOLIC RELIGION. 



The Fourth Commandment. • 

Q. Why do the commandments of the second table begin 
with this one 1 

A. Because it places before our eyes in a particular man- 
ner the duty of loving our neighbor; and of all mankind, 
none are nearer to us than the Father and the Mother through 
whom we entered life. 

Q. What are we commanded, what forbidden by this com- 
mandment ? 

A. We are commanded by it, to show our parents rever- 
erence, love and obedience, and to support them in necessity. 

We are forbidden by it, to show them any disrespect, 
aversion, or disobedience, or to abandon them in their 
necessity. 

Q. What reverence do we owe our parents ? 

A. We owe them interior and exterior reverence ; namely, 
we are to esteem them in our hearts as the deputies of God 
in our regard, and also to show to them this esteem exteriorly, 
in words, and by exterior signs of reverence, by salutation, 
politeness, respect in conversation, and by bearing with pa- 
tience the frailties that may afflict them. 

" Honor thy father, in work and word, and all patience." 
Feels, iii. 9. 

We also read a beautiful example of filial reverence in the 
book of Solomon, who, though he was king, respectfully arose 
to meet his mother, causing her to be seated upon a throne 
on his right hand. 3 Book of Kings, ii. 19. And the 
Wise Man gives this admonition : " Son, support the old age 
of thy father; and grieve him not in his life. Feels, iii. 14. 

Q. What kind of love do children owe to their parents ? 

A. An inward, active and true love coming from the heart. 
God himself has planted, by natural instinct, this love in 
the heart of every child, and the parents deserve it the 
more they have suffered and done for the welfare and 
salvation of the child. With justice, therefore,' did the aged 
Tobias inculcate the performance of this duty when, at the 
point of death, he gave his last instructions to his son, say- 
ing : " My son ! when God shall take my soul, thou shalt 
bury my body : and thou shalt honor thy mother all the 
days of her life ; for thou must be mindful what and how 
great perils she suffered for thee in her womb." Tob. iv. 2-5. 



ON CHARITY. 



189 



Children must particularly show this love to their parents 
by the cordial affection which they manifest for them on 
every occasion ; moreover, they must thank them for the 
benefits received, be a cause of joy to them by leading a good 
life, treat them kindly, and support them in sickness and in 
want. 

Q. How are children to obey their parents ? 

A. They are to obey them in all things regarding educa- 
tion, the regulation of the house, and the affairs of salvation. 

" My son, hear the instruction of thy father, and forsake 
not the law of thy mother." Prov. xii. 18. 

Children prove this obedience by the promptness and 
fidelity with which they execute the commands of their 
parents in all allowable things, and by the humble submis- 
sion with which they receive their counsels and admonitions. 

" Children, obey your parents in the Lord ; for this is 
just." St. Paul to the Ephes., chap. vi. 1. But should parents 
will or command any thing that is sinful, or which withdraws 
us from the service of God, and does not tend towards our 
salvation, then of course we are not allowed to obey them ; but 
we must then rather admonish them, with love and respect, 
saying why we do not yield them obedience in such a thing, 
according to the Apostle : " We ought to obey God rather 
than men." Acts v. 29. 

Q. What support do children owe to their parents 1 

A. A temporal and spiritual support ; that is, children are 
to assist their parents in all temporal wants as far as it is in 
their power, and necessity requires it ; but they are especially 
to do this in regard to their spiritual wants and distresses. 
Children comply with this duty, by praying for their parents, 
and by endeavoring to procure for them, if poor, the necessa- 
ries of life at home and abroad. Moreover, should their 
needy parents be so unhappy as to degenerate, or have not 
the 'happiness of belonging to the true faith, they are to do 
all they can, to make them return from their evil ways, and 
to bring them to the knowledge of the true and holy faith. 
But children are to assist their parents particularly at the 
point of death, and to afford them every bodily and spiritual 
comfort, and when they are dead, to take care that they have 
assistance in purgatory for the comfort and deliverance of 
their souls. 



190 



MANUAL OF THE CATHOLIC RELIGION. 



Q. What is promised to children who carefully fulfil this 
duty towards their parents ? 

A. They are promised particular blessings from God, as 
evident from the words of the commandment itself. 

The first blessing is that of a longer life, and, consequently, 
if they are of good will, a more meritorious one. For, since 
they honor those from whom they received life, God rewards 
them for it, provided they are otherwise diligent in keeping 
the commandments, by prolonging their lyres ; unless, per- 
haps, God foresees that a shorter life is more profitable for 
their salvation. 

The second blessing is that of rewarding them in their own 
children. u He that honoreth his father shall have joy in his 
own children. 5 ' Eccls. iii. 6. Ephraim and Manasses treated 
their father Joseph most kindly, because he himself had 
loved and honored his father Jacob. 

The third blessing is welfare of body and soul ; for St. 
Paul says : that it may be well with thee." Ephes. vi. 3. 
And Ecelesiasticus : u He that honoreth his mother is as one 
that laveth up a treasure, and he that honoreth his father 
shall be heard in the day of his prayer." Chap. iii. 5 and 6. 
" Honor thy father, that a blessing may come upon thee from 
him, and his blessing may remain in the latter end." 
Verse 10. 

Q. How do children sin against the reverence which they 
owe to their parents % 

A. They sin against it, if they contemn and deride them, 
if they scoff at their commands, are ashamed of them, speak 
ill of them, treat them harshly and unkindly, if they affront 
them, or above all, raise their hand to strike them. u The 
eye that mocketh at his father, and that despiseth the labor 
of his mother in bearing him. let the raven? of the brooks 
pick it out, and the young eagles eat it." Prov. xxx. 17. 
u He that striketh his father, or mother, shall be put to 
death ;" M he that curseth them, shall die the death." Exod. 
xxi. 15 and IT. 

Q. How do children sin against the love which they owe 
to their parents ? 

A. They sin against it, if they treat their parents with cold 
indifference, and give them no sign of sympathy or affection ; 
if, on the contrary, they rather shew aversion for them, nay, 
wish in their hearts that evil may befall them, perhaps even 



ON CHARITY. 



191 



death, in order to come the sooner into the possession of 
their fortune. The sin is still greater perhaps if they go 
so far as to express this in words, and grieve and afflict them 
by their ill conduct. Finally, and most grievous of all, if 
they really hate them in their hearts, and openly show this 
hatred by words and actions. 

Q. How do children sin against the obedience which they 
owe to their parents ] 

A. They sin against it, if they do not fulfil what parents 
have the right of commanding them to do, either not at all 
or not as they ought ; if they are obstinate and murmur 
against them, refuse to obey them, abuse, insult, or curse 
them, or even do the very opposite of what their parents 
have commanded them to do in matters relating to domestic 
order or to the duty of leading a Christian life ; as, for in- 
stance, if parents forbid them to go out or to remain out at 
night, to frequent balls, taverns, and bad company, or if they 
bid them go to church or say their prayers at home. 

God has already commanded in the Old Testament the 
most severe punishments to be inflicted upon those who sin 
against the obedience due to parents. We read thus : " If 
a man have a stubborn and unruly son, who will not hear the 
commandments of his father or mother, and being corrected, 
slighteth obedience, they shall take him and bring him to the 
ancients of his city, and to the gate of judgment, and shall 
say to them : " This our son is rebellious and stubborn ; he 
slighteth hearing our admonitions ; he giveth himself to rev- 
elling, and to debauchery and banquetings : the people of the 
city shall stone him ; and he shall die, that you may take 
away the evil out of the midst of you, and all Israel hearing 
it may be afraid." Deut. xxi. 18-21. 

Q. How do children sin in not supporting their parents ? 

A. They sin, if they abandon their parents in their tempo- 
ral wants, or if they withhold the maintenance for which their 
parents expressly stipulated on yielding up their property to 
them ; and they thus wrong them by becoming unfaithful to 
their promise ; perhaps causing their parents thereby to suf- 
fer misery and hunger. In reference to the spiritual support 
which is due to parents, children sin, if they do not pray for 
them, and do not care for the welfare of their souls, should 
the parents, be unhappy enough to lead a sinful life, or to 
walk in the way of heresy and unbelief ; furthermore they sin, 



192 



MANUAL OF THE CATHOLIC RELIGION". 



if they neglect to procure for their parents the assistance of 
the priest at the hour of death. 

Q. What are children to expect who thus violate in a 
grievous manner the duties which they owe their parents ? 

A. They reap the curse of God, and also ignominy and dis- 
grace in this world, and should they die impenitent, eternal 
damnation in the other. 

" Cursed be he that honoreth not his father and mother ; 
and all the people shall say : Amen." Deuter. xxvii. 16. 
" Remember thy father and they mother, .... lest 
God forget thee in their sight, and thou wish thou hadst not 
been born, and curse the day of thy nativity." Eccles. xxiii. 
18-19. 

Q. Does the fourth commandment refer to any other per- 
sons besides the natural parents % 

A. Yes, it does : it refers also to those who hold the place 
of parents in regard to children ; namely, to foster-parents 
and guardians ; it has reference, moreover, to our spiritual 
and temporal superiors. 

Q. Who are our spiritual Superiors ? 

A. The Pope as head of the Church, and the Bishops and 
Priests of the Church. 

Q. What do the people owe them? 

A. They owe them reverence, love and obedience. For 
they hold the place of Christ in our regard, and exercise 
the sacred ministry. St. Ignatius, the martyr, writes thus : 
" The priesthood is the highest dignity among men ; he 
who dishonors it, dishonors God and our Lord Jesus Christ." 
Ep. ad Smyrn. And we read in the Old Testament : 
" With all thy soul fear the Lord ; and reverence His priests." 
Eccles. vii. 31. But also : " He that will be proud, and 
refuse to obey the commandment of the priest .... 
that man shall die." Deuter, xvii. 12. Now, if this was 
true respecting the priests of the Old Law, how much the 
more must it hold good in the New Law, where the priests, 
whose right to due reverence and submission is violated, are 
in the place of Christ who said : " He that honoreth you, 
honoreth me, and he that despiseth you, despiseth me." Be- 
sides, the Priests of the Lord are our spiritual fathers in 
Christ, who lead us on in the way of salvation and are to 
render an account of our souls in the life to come. " Obey 
your prelates, and be subject to them. For they watch as 



ON CHARITY. 



193 



being to render an account of your souls, that they may do 
this with joy, and not with grief." Hebr. xiii. 17. 

Q. How does one sin against this reverence due to priests 1 

A. He sins by want of respect, of charity, and of obedience. 

By want of respect, if he refuse to honor them with that 
mark of distinction outwardly due to them, or even dishon- 
ors them openly by jests and caricatures, songs, mockery, &c. 

By want of charity, if he interprets their actions as evil, 
if he mentions their faults in public, without necessity, to the 
scandal of others, or exaggerates the same, even adding ma- 
licious and false insinuations. 

By want of obedience, if he resist their just commands, 
and deprive them of succor and subsistence. 

Q. What are the punishments of God in regard to those 
who despise and contemn the priests 1 

A. His punishments in their regard are temporal, spiritual 
and eternal. " Woe to them, for they have gone in the way 
of Cain, and have perished in the gainsaying of Core." Jnde, 
11. As Cain, therefore, became a fugitive and a vagabond, 
and Core, Datan, and Abiron were swallowed up by the 
earth, and went alive to hell, so it often happens that men 
who rise in revolt, are smitten by the avenging hand of the 
Lord. The curse that fell upon Cham, who mocked his fa- 
ther, awaits them in reference to the soul. Those very men 
who scorned the priests of the Lord during their life-time, 
are often deprived of their aid at the hour of death ; and that 
even when they ardently desire their assistance. 

Those, on the contrary, who zealously honor the priests of 
the Lord, love and assist them, not unfrequently enjoy par- 
ticular blessings in this world, and obtain their aid when they 
are about to enter eternity. 

Q. Who are they whom we call temporal superiors ? 

A. They are the civil rulers, masters and mistresses ; 
for subjects are bound to show to the civil authorities reve- 
rence and obedience in all things that are not forbidden, and 
come under the direction of those authorities. " He that re- 
sisteth power, resisteth the ordinance of God." Bom. xiii. 2. 

Subjects ought, therefore, to pray for their temporal su- 
periors, render to them due respect, assist them, and pay con- 
scientiously the lawful duties and taxes. In the same man- 
ner do seivants and apprentices owe to their masters reve- 
9 



• 



194 MANUAL OF THE CATHOLIC RELIGION. 

rence and obedience in all obligatory things. "Servants, 
obey your masters." JEphes. vi. 5. 

Q. How does one sin against those authorities ? 

A. One sins, if he despise them, speak ill of them, blame 
them unjustly, and refuse to comply with their lawful ordi- 
nations ; but the more so, if he resist them an<J rise against 
them in revolt contrary to law and justice. The Apostle, 
speaking of those who revile those authorities, says : " These 
are murmurers, full of complaints, walking according to their 
own desires : and their mouth speaketh proud things, ad- 
miring persons for gain's sake. Jude, xvi. 

Q. How does one sin against his masters 1 

A, By slighting them, aDd by not observing their regula- 
tions concerning the order of the house ; further, by speaking 
ill of them in other families or elsewhere, by opposing their 
commands or obeying them with reluctance, &c. 

Q. Are subjects allowed to execute the orders and regula- 
tions of their masters and rulers, even if they are unjust ? 

A. By no means ; " for we must obey God before man." 
Servants sin, therefore, against this, if they assist their mas- 
ters in their sinful plans, by helping them to wrong their 
neighbor, or by participating in their sins in any other way, 
particularly by message-bearing or rendering assistance in 
matters against the sixth commandment, and by wounding 
the reputation and violating the property of others. 

Q. To whom besides has the fourth commandment ref- 
erence ? 

A. To teachers, tutors, and old persons. For scholars are 
to show to their masters and tutors respect, love, and obe- 
dience, and reverence to old age. 

Children sin against this commandment by irreverence, 
ridicule, and disobedience, and by insult, deriding or abusing 
persons who are old. 

Q. Does the fourth commandment include any relative du- 
ties 1 

A. Yes, it includes the duties of parents, priests, supe- 
riors, and teachers towards children and subjects. 

Q. Which are the duties of parents towards their chil- 
dren % 

A. They are — love, support, correction, and education. 
Kegarding this love. God himself imprinted it in the 
hearts of the parents by the bond of natural affection. But, 



ON CHARITF. 



195 



in Christian parents, this love should be still heightened and 
sanctified by motives of faith. 

For children are souls, which God specially intrusted to 
them. Regarding the temporal support, parents are bound 
to nourish and sustain their children as long as they are un- 
der age and incapable of supporting themselves, and induce 
and keep them to labor, that they may become fit for main- 
taining themselves afterwards. 

As to correction and education, parents should not only 
look to it, that their children learn and observe the rules of 
politeness in social intercourse, but also that they are brought 
up to be one day good and fit citizens ; and by being well 
instructed in regard to morals and religion, rendered dutiful 
children of the Church and future heirs of heaven. " Fathers, 

. . . . bring your children up in the discipline and 
correction of the Lord." St. Paul to the Uphes. vi. 4. 

Parents should, therefore, take the greatest care to have 
their children baptized as soon as possible ; and they should 
afterwards offer them frequently to God, with an ardent and 
sincere desire of educating them in the manner most pleas- 
ing to his goodness ; imitating the mother of St. Elzear. 
She took him in her hands as soon as he was bom, and of- 
fered him to God, saying : " Grant, O Lord, to Thy servant 
the grace of bringing up this child in piety, according to Thy 
good will and pleasure. But should he one day prove diso- 
bedient to Thee, O then take him to thyself now that he is 
baptized." Surius, 3. 

After baptism they should sign them frequently with the 
sign of the holy cross, and bless them with holy water morn- 
ing and evening. 

Then, as the children grow up, the parents should zeal- 
ously endeavor to instill into their minds, from their very 
infancy, the spirit of piety and the fear of the Lord. More- 
over, as soon as the children begin to speak, parents should 
teach them the most Holy Names of Jesus and Mary, and 
how to. sign themselves with the sign of the holy, cross. : fol- 
lowing the example of the mother of St. Francis Borgia (as 
related by father Ribadeneira in his life of the Saint). Fur- 
thermore, parents should teach their children some short 
prayer, but particularly, how to say the Lord's Prayer, the 
Apostle's Creed, the Ten Commandments, the Commandments 
of the Church, and the Hail Mary. They should be, moreover, 



196 



MANUAL OF THE CATHOLIC RELIGION. 



very solicitous that their children say, morning and evening, 
and also before and after meals, a short but devout prayer, 
and they should try to imbue them with a great horror of 
every shadow of sin and offence against God. If, however, 
they do sin, then, of course, parents are to correct them in 
earnest and even severely ; but that the correction may prove 
salutary, they should say a short prayer together, both before 
and after the correction, to put the children in mind that they 
are punished not from anger, but from duty and necessity, and 
from the love of God and their salvation. " The child that is 
left to his own will bringeth his mother shame." Prov. xxix. 
15. " Withhold not correction from a child : for if thou strike 
him with the rod, he shall not die ; thou shalt beat him with the 
rod, and deliver his soul from hell." Prov. xxiii. 13, 14. 

A beautiful example of such parental care is found in the 
Scriptures of the Old Testament in the book of Tobias, who 
said, " Hear, my son, the words of my mouth, and lay them 
as the foundation in thy heart. . . . All the days of thy 
life, have God in thy mind, and take heed thou never consent 
to sin, nor transgress the commandment of the Lord our God. 
. . . We lead indeed a poor life ; but we shall have many 
good things if we fear God, and depart from all sin, and do 
that which is good." Tob. iv. 2, 6, 23. 

As an example taken from the Lives of the Saints in the 
New Law, and particularly instructive in this regard, may be 
cited that of Blanche ; she often said to her son, " My 
child, I would rather see you dead, than in the state of mortal 
sin." The fruit of this admonition, so often repeated, was 
the holy life of St. Louis, her son. 

After children have reached the age for frequenting school, 
the parents should be careful to send them to good Catholic 
schools ; and to make them attend regularly. They should 
co-operate with the exertions of the teachers by causing their 
children to prepare their lessons at home which they are to 
recite. They should prevent them from running about the 
streets in th# company of bad and ill-mannered children, and 
see that the children do not spend their time in idleness or 
useless plays, or otherwise degenerate, but that they grow 
up in discipline, and good morals. 

Besides, it is the strict duty of parents to watch that their 
children go to church on Sundays and all other days of obli- 
gation, and there behave themselves with piety and edification, 



ON CHARITY. 



197 



assisting at the whole of the divine service, not leaving it 
when they please. 

It is further the duty of parents to clothe their children 
decently, but not extravagantly, and so to regulate their ex- 
terior conduct towards them that they may be kind and gen- 
• tie, but not too indulgent. 

Moreover, when the time is approaching, for the children to 
make their first Communion, then should parents do all in 
their power to prepare them for it, so that being well prepared 
they may reap from it the greatest fruit for their souls. But 
still more are parents bound to see that their children after- 
wards frequent the holy sacraments of penance and of the 
altar, once a month, if possible, but with piety and devo- 
tion. 

Furthermore, there comes a time when children are to 
chose a state of life. And it is then that parents should ask 
of God particular grace and light, to be able, by their coun- 
sels to direct and assist them in their choice ; permitting them 
to continue their studies, or causing them to adopt some trade 
or profession, as they shall deem it fitting in the Lord. Should 
a youth feel himself called to the priesthood or to enter in a 
Religious order, then should parents by no means place ob- 
stacles in his way to hinder him from following such a voca- 
tion, but rather offer every possible means of assistance for 
obeying that call, deeming themselves happy, that the Lord 
favors their child so highly. 

There still remains something to which parents are serious- 
ly to attend, namely, that as long as the children continue to 
reside in their house, they make it a point of the strictest 
duty not to allow them to be out at night, to frequent public 
ball-rooms, theatres, and taverns, or other dangerous or sus- 
picious places. This relates especially to the acquaintances 
of their daughters. Parents should also make sure that their 
children attend to their religious duties, when away from 
home, and thus be saved from the shipwreck of their faith. 

Parents, indeed, should love their* children, and prove their 
love towards them, yet it should be no blind or merely car- 
nal love they bear them, but one purified and rendered holy 
by the light of faith. 

Finally, they should zealously endeavor to confirm by 
their own example what they teach their children, and see 
that they serve them in all things as an excellent model for 



198 



MANUAL OF THE CATHOLIC RELIGION. 



imitation. They should take care, therefore, that they do not 
scandalize them by bad example, especially by cursing, drink- 
ing, anger, quarrelling, theft, or injustice. Alas ! how few pa- 
rents do their duty in this regard ; nay, how many of them 
neglect it altogether, bringing thereby upon themselves the 
greatest responsibility before God. 

Q. What do foster-parents owe to their foster-children % 
A. The same obligations mentioned above, for they hold 
the place of the parents in their regard. The duties of priests 
towards their people and congregations are treated in moral 
theology. 

Q. What do the civil authorities owe to their subjects ? 

A. Their duty towards their subjects is to discharge con- 
scientiously the duties of their office, to promote the common 
welfare, as far as it is consistent with that power with which 
they are entrusted ; they are to guard particularly against en- 
dangering the salvation of those over whom they rule, for 
the sake of filthy lucre, or to arrogate to themselves any un- 
due power in spiritual things. 

Q. What do lords and masters owe to their subjects 1 

A. They owe them love, solicitude, correction, justice, and 
good example. Against this all those lords and masters sin 
who treat their subjects and domestics harshly, who care not 
for the necessities of their servants when they fall sick, who 
do not correct them for their faults, nor cause them to attend 
to their religious duties ; who unjustly withhold from them 
their wages, abuse them before others, and even scandalize 
them by their own bad example, particularly by cursing, im- 
morality and intemperance. 

" Masters, do to your servants that which is just and equal ; 
knowing that also you have a master in heaven." Coloss. iv, 
1. . . . " For if any man have not care of his own, and 
especially of those of his house, he hath denied the faith, and 
is worse than an infidel." Tim. v, 8. 

Practice. Listen to your parents, pastors, teachers, mas- 
ters, and superiors ; esteem, love, honor, and obey them, lest 
the complaint of Scripture should be fulfilled in you : " Why 
have I hated instruction, and my heart consented not to re- 
proof ; and have not heard the voice of them that taught me, 
and have not inclined my ear to masters ?" Prov. v, 12, 13, 
and thus the curse of the commandment, instead of its bless- 
ing falls upon you. 



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199 



But if you are a father, a master, mistress or superior, you 
will watch carefully over your own children and all those 
who are intrusted to your care, and endeavor particularly to 
give a good example to all around you in the virtues of humil- 
ity, meekness, wisdom, moderation, true love, and charity ; 
doing this, you will neither be wanting in patience or forti- 
tude, in order that you may be able to render an account to 
the Lord concerning the care and direction of the souls which 
you had in charge. Regarding parents in particular ; if they 
have discharged their duty in educating their children well 
and faithfully, the blessing, " that thou mayest be long lived 
upon the land," promised to the children in the fourth com- 
mandment, shall also be theirs. For there is nothing which 
consoles and gladdens the heart of a parent more than good 
children ; and by the joy and consolation they afford him, his 
life is even prolonged. On the contrary, there is nothing 
which grieves the heart of a parent more, and carries him 
sooner to the grave, than the sorrow and affliction which a 
degenerate child brings upon him. 

The Fifth Commandment. 

Q. What does this commandment enjoin, and what does it 
forbid ? 

A. It enjoins meekness, affability, kindness, clemency, ben- 
eficence, and forbearance ; so that we are ready for God's 
sake to forget and forgive injuries, as we would that God 
should forgive us. 

It forbids murder and every injury to our neighbors' health 
and life, also anger, hatred, animosity and ill-will, revenge, 
and all other uncharitable feelings against our neighbor : 
" Whoever shall shed man's blood, his blood shall be shed." 
Gen, ix. 6. " Whoever hateth his brother is«a murderer." 
1 John, iii. 15. 

Q. When is it forbidden to kill one's neighbor 1 

A, As often as killing him is unjust. 

Q. When is it allowable to kill one's neighbor ? 

A. 1. If lawful authority ordains it for the punishment of 
great crimes. 

2. In a just war. 

3. In self-defence, in order to save one's own life, or 
that of somebody else. 



SOO MANUAL OF THE CATHOLIC RELIGION. 

Q. Is it lawful to commit suicide 1 

A. Never ; for suicide is a grievious sin against nature. 
Moreover, suicide is an offence against the Divine Majesty, 
which alone has power over life and death ; the self-murderer 
voluntarily renders himself guilty of eternal damnation, and 
exposes his relatives to the greatest shame and affliction. 
The Church, therefore justly refuses Christian burial to the 
self-murderer, as a just punishment for his crime. 

Q. Are we allowed to do any thing else that tends directly 
to the destruction of our life or health 1 

A . No ; and this is the sin of all those who by debauch- 
ery, excess, and dissipation destroy their health. 

Q. May we wish for death 1 

A, Not if we do it from impatience ; but we may if it pro- 
ceeds from a desire of being freed from the calamities of the 
world, and the dangers of our salvation, in order to be with 
God. 

Q. Are we allowed to permit death, or injury to our 
health ? 

A, Certainly, if the higher duties of the love of God and 
our neighbor demand it. We have examples of this in the 
holy martyrs, who delivered themselves up to certain death 
often of their own accord. 

Q. Is it lawful to fight a duel ? 

A. No; except by lawful command in time of war. But 
a duel, undertaken by one's own authority is always a griev- 
ous sin ; for by it we expose both our antagonist and our- 
selves to the danger of death, and of incurring eternal damna- 
tion, and also to the penalty of excommunication. 

Q. But is not one's honor a sufficient excuse 1 

A. By no means; for the duel has nothing to do with 
honor, on the contrary, by duelling a man rather loses his 
honor, since h# shows himself in the light of one who loves re- 
venge and cares not whether he makes himself and others un- 
happy in time and in eternity. But, should a man be unjust- 
ly attacked by another, he may then show his courage by de- 
fending himself manfully against his aggressor for this is self- 
defence and no duel ; or he may warn the challenger, and tell 
him that, in the case of an attack, he shall know how to defend 
himself ; and this is sufficient, even for a soldier, to save his 
honor and his reputation for courage. 

Q. Is it allowed to be present at a duel, to act as second, etc. % 



ON CHARITY. 



201 



A. No ; for all those who do so incur excommunication, 
because, by their aid and presence they directly confirm the 
duelists in their wicked undertaking, which is highly sinful. 

Q. Who else sins against the fifth commandment ?- 

A. All those who wish death or temporal injury to others, 
or inflict either upon them ; particularly mothers who en- 
danger the lives of their children before they are born, or ex- 
pose the same to the danger of suffocation by having them 
sleep with them during the first months ; and husbands who 
strike their wives while pregnant, thereby exposing the child 
to the danger of perishing without the sacrament of baptism. 

Q. Is any thing else relating to morality forbidden by this 
commandment ? 

A. Yes ; spiritual murder or the ruin of souls by scandal, 
namely, if any one by his word or example, excite others to, 
or cause them to fall into sin. To this class belong all those 
who, by ungodly discourse, obscene songs or jests, indecent 
dresses, bad books, immodest pictures or statues, etc., lead 
others into sin ; and those who harbor in their houses thieves, 
drunkards, gamblers, and other wicked people ; for carrying 
on wicked designs and sinful courses ; and also those author- 
ities and superiors who give bad example and permit scandal, 
though their duty requires them to prevent it. Finally, all 
those who make it their business to induce to sin by any 
means whatsoever. 

Q. Is it a great sin to give scandal ? 

A. Certainly it is, and indeed one of the greatest, as is 
plain from the words of Christ, our supreme judge ; he says, 
" He that shall scandalize one of these little ones that believe 
in me, it were better for him that a mill-stone were hanged 
about his neck, and that he were drowned in the depth of the 
sea." " Woe to the world because of scandals." And " woe to 
that man by whom the scandal cometh." Matth. xviii. 6, 7. 

He that scandalizes another, deserves this curse : for he 
does in reality the work of the devil, who has been a tempter 
from the beginning, and robs the Lord of the souls who were 
bought by Him, at the price of His precious*blood on the altar 
of the cross. " He (the devil) was a murderer from the 
beginning." St John, viii. 44. " Destroy not him (thy 
brother) with thy meat, for whom Christ died." Rom. xiv. 
15. 

He that gives scandal commits in one such sin innumer- 



202 MANUAL OF THE CATHOLIC RELIGION. 



able others, because by it he becomes the cause of a multi- 
tude of sins in his fellow-men, perhaps even till the end of 
time ; for he first sowed the seed of evil in them, who, after 
having been seduced themselves, again seduce others, who 
then continue to give scandal and to corrupt others, even after 
he himself has been converted, and perhaps long after he has 
been carried to the grave. 

Surely, he that reflects upon this must feel himself strongly 
moved by these admonitions, to exercise the utmost vigilance 
in avoiding scandal, that he may not charge himself with so 
great a responsibility, and be the cause that a soul may, per- 
haps, curse him for all eternity, and accuse him, on the day 
of judgment, before his God and Judge. 

Q. What must we do, if we have injured our neighbor in 
body or soul ? 

A. We must be sorry for our sin and confess it, and make 
compensation for the evil we have done to him, as far as we 
are able. 

Practice. Avoid carefully inflicting injury, causing grief, 
or giving offence to your neighbor, but especially giving 
scandal, that you may never become guilty of killing the 
soul of your brother by any sinful word or deed. Resist 
every tempter with courage, without any regard to who he 
may be, and defeat his efforts with the full determination 
rather to die than to yield to his wicked designs. 

Sixth Commandment. 

Q. What is ordained and what forbidden by this com- 
mandment 1 

A. This commandment ordains that married people should 
be mutually faithful, and bids be chaste in body and mind, 
by preserving the purity of heart which becomes their state. 
It forbids adultery, and every inordinate, sensual, and impure 
lust in thought, word, desire, or action. 

Q. Why does this commandment expressly and above all 
forbid adultery ^ 

A. Because the ten commandments specially inculcate the 
law of justice towards our neighbor ; and adultery is at the 
same time a sin of injustice. 

Q. Is adultery a grievous sin 1 

A. Certainly ; for the adulterer profanes the sacrament of 



ON CHARITY. 



203 



matrimony most shamefully, he wounds the heart of the hus- 
band most deeply, gives often the most frightful scandal, and 
causes the most dreadful consequences for entire families. 

How abominable this crime is in the sight of God, also ap- 
pears from the severe penalties and curses pronounced against 
it in Holy Scripture. In the Old Law, this crime was to be 
punished with death. All the people were to stone the crim- 
inal. The New Law threatens the adulterer with eternal 
death and damnation. "Adulterers shall not possess the 
kingdom of God." 1 Cor. vi. 9. 

Even the ancient pagans decreed the most sensible and 
most shameful punishments against adultery ; as, for instance, 
the Egyptians, the Romans, and the ancient Germans. 

Q. Is any thing else forbidden by this commandment 1 

A. All occasions that lead to sins of this kind, as, incon- 
siderate curiosity of the eyes ; frivolous words and songs ; 
scandalous jests, dances, comedies ; idleness ; intemperance; 
the reading of bad books ; a too familiar intercourse with per- 
sons of the other sex, particularly being alone with them 
without necessity. 

"But . all uncleanness . . . let it not so 

much as be named among you, as it becometh saints, nor ob- 
scenity, nor foolish talking, nor scurrility, which is to no pur- 
pose." JEphes. v. 3, 4. 

Should you doubt whether this or that be a sin against the 
virtue of purity, ask the counsel and instruction of your 
confessor. 

Practice. " Oh how beautiful is the chaste generation 
with glory ! for the memory thereof is immortal, because it 
is known both with God aud with man. ... It triumph- 
eth crowned for ever, winning the reward of undefiled con- 
flicts." Wisd. iv. 1, & 

Yes ! " Blessed are the clean of heart." St. Matih. v. 8. 

On the contrary how unhappy are they who have fallen 
by the opposite vice into the power of the devil, and be- 
come the slaves to the lusts of the flesh. The very contrary 
may be said here : " O how abominable is the unchaste gen- 
eration with reproach, the memory thereof is death, infamy 
and shame before God and before men. Everlasting fire will 
chastise their bodies and souls ; they shall be tormented ac- 
cording to the measure they have filled with iniquity." " As 
much as she hath been in delicacies, so much torment and 



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MANUAL OF THE CATHOLIC RELIGION. 



sorrow give unto her." Apoc. xviii. 17. May God guard you 
against the least shadow of this vice, especially against any 
violation of conjugal fidelity. In conclusion: fly and resist 
the first appearance of any temptation against this heavenly 
virtue ; resist not in part, but wholly. 

The Seventh Commandment. 

Q. What does this commandment enjoin what does it 
forbid? 

A. It enjoins and requires that we observe equity and jus- 
tice in buying and selling, and to promote our neighbor's ad- 
vantage on every occasion. 

It forbids stealing, fraud, usury, and every other unjust 
violation of the rights and property of our neighbor. 

How much these sins are opposed to Christian charity, ap- 
pears from the saying of the Apostle : "Thieves shall not 
possess the kingdom of God."' 1 Cor. vi 

Q. Who sins by stealing \ 

A. He who secretly appropriates the property of his 
neighbor against his will. lie who does so in the presence of 
the owner by violence, commits robbery. 

Q. Who sins by fraud ? 

A. He who defrauds his neighbor in trade and business, in 
buying and selling, namely, if he sells him spoiled goods, 
gives him false weight or measure, or false money ; if he 
takes unjust pay for his labor, or does not labor in accord- 
ance with the contract he has made ; if he counterfeits docu- 
ments, or bribes judges, that they may decide a lawsuit ill 
his favor to the prejudice of his neighbor. 

Q. Who sins by usury ? 

A. He who takes a higher percentage than is permitted 
by law ; who hoards up or monopolizes grain or goods, in 
order to raise the price ; in general, he who abuses the want 
and ignorance of his neighbor to his neighbor's loss and his 
own profit. 

Q. Who else sins against the seventh commandment by 
causing damage ? 

A, The functionaries of the state who use for their own 
advantage the public revenues of the commonwealth. AH 
those who carry on unjust lawsuits ; and all attornies or 
lawyers who knowingly sustain such suits. 



ON CHARITY. 



205 



Judges who decide a cause against justice and law ; parents 
who unjustly prefer and favor one child before the others, and 
bestow upon him a portion to the detriment of their other 
children. 

Children, who after receiving the patrimony of their pa- 
rents, do not support them, in as far as they are bound in 
duty, or who do not fulfil the last w T ill of their parents, de- 
frauding thereby their brothers and sisters. 

Servants who distribute or give away food or other articles 
belonging to the house, without the will or consent of their 
masters and mistresses. .. 

Merchants who declare themselves insolvent or unable to 
pay, and thereby take the money or property of others se- 
cretly to themselves, and apply it to their own use. 

Mechanics, who do their work badly, so that it will not 
last any time. Also those who slander and calumniate other 
mechanics, for the purpose of drawing to themselves a greater 
run of custom. 

Neighbors who move the landmarks on their fields so as 
to make them larger. Millers and tradesmen generally who 
retain part of the goods belonging to others. Counterfeiters 
of coin who make false money. 

All those who damage trees on another's premises, or cause 
any other damage in forests. Persons who do not pay tithe, 
if custom require it of them, or, who do not comply with the 
obligation contracted by them towards the Church. To 
these, especially in America, belong those, who, without pay- 
ing their pew-rent leave the congregation, and consequently 
defraud it. 

Smugglers, who make it their particular business to smug- 
gle goods into the country against the express prohibition of 
the civil authority. Grant, if you will, that such persons do 
not always sin against justice, yet the nature of their occupa- 
tion is such that it exposes them to frequent occasions of sin 
by fraud and lying, and becomes thus more or less dishonest. 

Debtors, who neglect to pay their debts. 

All persons who buy stolen goods, or take them into their 
keeping, or assist thieves in their evil courses. 

Finally, all those who, keep articles which they have found, 
after finding out the owner. 

Q. Which is the principal cause that seduces men into 
those violations of another's property % 



206 MANUAL OF THE CATHOLiC RELIGION. 



A. 1. The evil inclinations of the heart, which tempt many 
from their very youth to commit theft and fraud. Experience 
furnishes the most remarkable proof of this. 

2. The bad example of others. St. Austin relates of him- 
self that he, in his youth, was induced by bad example to 
steal. S. Augustinus, I. 2. confess, c. viii. 

3. Bad company united to licentious and unbridled conduct. 
They lead young persons into the occasion of gambling, danc- 
ing, and company that makes them lose their money, and 
subsequently induces them to steal, in order to keep up their 
wicked courses. 

4. The ambitious desire of leading a life above their rank 
and means. Parents should, therefore, as soon as they dis- 
cover in their children an inclination to stealing, use their 
utmost endeavors, to eradicate, immediately, such an ungodly 
propensity, by severe chastisement, and leave nothing undone 
to withdraw their children from bad company, and to induce 
them to live a simple and frugal life, as regards their food, 
dwelling, dress, and other necessaries of life. But, alas ! 
many parents do not act thus ; and there are even some who, 
by their words and examples positively induce their children 
to steal and to carry home what they have stolen. Such pa- 
rents, however, receive in return, often even in this life, the 
curse of their children, and carry it with them to the grave, 
because God frequently permits that sins of the kind against 
justice, are punished and chastised, even in this world, accord- 
ing to their just desert. Parents who are so forgetful of their 
duty, should call to mind the fact related by St. Bernardine 
of Sienna, of a youth, who, when being led to the gallows, 
called for his father to embrace him, as it was thought, for 
the last time. However, it was not so ; instead of that, he 
bit a piece out of his father's cheek, to thank him for the fatal 
indulgence he had shown him in regard to the thefts com- 
mitted in his early youth, saying, "Your cruel indulgence 
has brought me to the gallows, from which your chastisement 
might have saved me." 

Q. What are they bound to do who sin against the seventh 
commandment % 

A. They are bound to make restitution. " Without res- 
titution," says St. Augustine, " the sin is not forgiven.''' 
Alas ! but few seem to think of this in good earnest, nay, 
many, on the contrary make even a bad confession, because 



ON CHARITY. 



207 



they neglect this duty, and God alone knows how many are, 
on that account, eternally lost. 
Q. Who is to make restitution ? 

A. In the first place, he who caused the damage mediately 
or immediately, or who possesses the unjustly acquired goods 
or their value. Secondly : should that person not repair the 
damage, then they are bound to do it, who participated in 
the sin by counsel or deed, or they who did not prevent the 
damage, if they could do so, and were bound to do so by con- 
tract or duty. 

Q. To whom must restitution be made ? 

A. To the owner or his heirs ; and should this be impos- 
sible, it must be made to the poor, or for other pious pur- 
poses. 

Q. How much must be restored 1 

A. If a man has wilfully and unjustly taken possession of 
another's property, then he must repair all the damage aris- 
ing therefrom to the owner. But if the damage was done 
without his knowledge and consent, then he must restore as 
much of the ill-gotten goods as there is yet remaining, and 
as much as he has injured the other in his gains, to this he 
is, however, only bound, if he has grown richer by possessing 
the ill-gotten goods. But in both cases restitution is made 
with deduction of the expenses which the owner would have 
to incur himself. 

Q. When must restitution be made 

A. Without delay. 

Q. But what is he to do who is not able to make restitu- 
tion 1 

A. He must have the sincere desire of making it, as soon 
as possible, and must endeavor to render himself capable of 
complying with this duty. But in order to do this, he should 
ask and follow the counsel and decision of an enlightened con- 
fessor, and not constitute himself his own judge, so that he 
may act more safely and prudently. 

Q. What is one to do, if he find things belonging to an- 
other person % 

A. He must take care that the owner may learn where he 
can recovor that which he has lost. Should this not be done, 
and it be afterwards unknown who is the owner, then the 
thing found or the value of it is to be given to the poor, or to 
be employed in other pious purposes. But should one have 



208 



MANUAL OF THE CATHOLIC RELIGION. 



been unable to find the owner, in that case he can keep the 
thing found for himself. 

He that finds a treasure, is to observe the same rule, unless 
the laws of the country determine otherwise. 

Q. What kind of theft is most detestable ? 

A. That of sacrilege, namely, if one steals things dedica- 
ted to God, and things that are holy, or any thing else out of 
a holy place. 

Q. For what reasons should we particularly abstain from 
any theft or injury of another's property % 

A. First : on account of the constant gnawing of conscience, 
by which theft is followed. Second : on acconnt of the ne- 
cessity of restoring every thing that we steal, if we ever intend 
to obtain pardon from God. Why therefore should we steal, 
if in any case, we are to restore % Third : on account of the 
certainty of death, which will so soon take every thing away 
from us. Fourthly : on account of the consequences attend- 
ing theft in eternity, either in purgatory or, perhaps, even in 
hell. 

Practice. Be honest even in the smallest thing, and never 
take the least thing which does not belong to you. Be con- 
tent with what you have ; you do not live for the sake of this 
world ; remember that you remain here below but for a short 
time. Guard yourself against idleness, intemperance, gaming 
for money ; against pride and vanity, and love of pleasure ; 
for all these things induce to fraud, theft and injustice. But 
if you have been so unfortunate as to injure your neighbor in 
his property, then do all you can to repair the injustice with- 
out delay ; or else penance will be in vain, and the salvation 
of your soul in the greatest danger. 

The Eighth Commandment. 

Q. What are we commanded to do, and what forbidden by 
this commandment ? 

A. We are commanded to speak well of our neighbor, and 
to defend his honor as far as we can. 

We are forbidden to injure our neighbor's honor by false 
witness, backbiting, calumny, slander, detraction, rash judg- 
ment, suspicion, tale-bearing, and disgracing our neighbor; 
finally we are forbidden to tell lies, to be hypocrites or pre- 
tended saints. 



ON CHARITY. 



209 



Q. What do you mean by false witness % 

A. False witness is, " saying something against any one that 
is not true, especially in a court of justice, or concealing in- 
tentionally what is true, to the injury of the person whom it 
concerns. 

False witness is generally a great sin against God, against 
our neighbors, and against human society, the welfare of 
which is universally endangered by false witness. 

Q. What is it that generally induces men to bear false 
witness % 

A. 1. Money, if one suffers himself to be bribed by 
others. 

2. Any other advantage. 

3. The inordinate love of one's relations and friends. 

4. Aversion and hatred against others. 

5. Human respect. 

It often happens that God punishes false witness by special 
chastisement even in this world, particularly if it be combined 
with false oaths. 

Q. What is calumny 1 

A. Calumny is imputing faults to others of which they are 
not guilty, and divulging them as if they were true. " If a 
serpent bite in silence, he is nothing better that backbiteth 
secretly." Beds. x. 11. 

Calumny is, therefore, a sin either mortal or venial, accord- 
ing as the good name of our neighbor is thereby wounded 
more or less grievously. 

To determine the grievousness of the sin in a particular 
case we must not only regard the thing which was spoken, 
but also the person of whom it was said, since the character 
of a person may render the injury done to his honor the great- 
er. For it is a greater sin to calumniate a priest and a su- 
perior, than if persons less esteemed and of less influence are 
calumniated. 

Moreover, the sin is the greater the greater the injury is 
which flows from the calumny ; the greater the nnmber of 
persons injured by it, and the more malicious the intention 
with which it was uttered. 

The same is said of detraction. 

Q. What is detraction ? 

A. Detraction is publishing the actual faults of others, 
when one has no right to do so. ' " The detractor is the abom- 



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MANUAL OF THE CATHOLIC RELIGION. 



ination of men." Prov. xxiv. 9. " Detractors are hateful to 
God." Rom. i. 30. 

The reason is that the detractor wounds charity in its most 
tender part, since he injures the good name of a man, which, 
according to Holy Scripture, is far above the value of any 
other thing that can be possessed. " A good name is better 
than great riches ; as good favor is above silver and gold." 
Prov. xxii. 1. 

The detractor, moreover, becomes often the cause of nu- 
merous quarrels, enmities and great scandals. 

Q. When is it lawful to speak of the faults of our neigh- 
bor? 

A. 1. When the object is to correct our neighbor. 

2. To warn others. 

3. To protect or defend one's self. 

Q. Is it a sin to listen to a calumny, or detraction 1 

A. Yes ; 1. If by listening or by speaking to the detractor 
we encourage him in his detraction or calumny. 

2. If we inwardly rejoice that the good name of our neigh- 
bor is attacked, even though we should not have given rise 
to the detraction or calumny. " It is difficult," says St. Ber- 
nard, " to decide which is more damnable, to listen to the de- 
traction or to the detractor." Lib. 2. de Consid. 

Q. What should we, therefore do if we hear that the good 
name of our neighbor is injured ? 

A. 1. We should interrupt the detractor, or if we have any 
authority over him we should tell him to be silent. 

2. If we have no authority over him, we should then man 
ifest our displeasure at such discourse by a severe look, by 
sudden silence, or any other exterior sign, and endeavor, if 
possible, to turn the conversation to something else, or other- 
wise to excuse the fault as much as possible ; in a word, we 
should observe how dangerous it is to believe what people say 
when it concerns the faults of our neighbor ; or if we cannot 
stop the evil conversation, we should go away. 

" Hedge in thy ears with thorns ; hear not a wicked tongue." 
Eccles. xxviii. 28. 

" The north wind driveth away rain, as doth a sad coun- 
tenance a backbiting tongue." Prov. xxv. 23. 

Q. What is he bound to do who has injured his neighbor's 
reputation % 

A. He must restore the reputation of his neighbor. Sure- 



ON CHARITY. 



211 



ly if one is bound to repair the damage which he does to his 
neighbor in his material property, he is much more bound to 
do so, when he has injured a much greater good, namely, the 
good name of his neighbor. * 

Should the neighbor sustain temporal damage from the in- 
jury done to his good name, he that caused it must repair the 
damage. 

Q. How is one to restore his neighbor's good name % 

A. If he did calumniate his neighbor, he must recall the 
calumny, and justify his neighbor in the opinion of all those 
who listened to the calumny. 

But if he merely detracted the person, L e., spoken of ac- 
tual but as yet unknown faults, then he is to remove the im- 
pression he made on others, as far as he possibly can, by ex- 
cusing his neighbor, bestowing praise which he otherwise 
merited, &c. And he must take care to do this to every one 
who heard the detraction. He who seriously reflects on this 
great duty of recalling the detraction, will certainly guard 
himself against committing this sin ; for, to restore the good 
name of which a person was robbed, is found to be attended 
with the greatest difficulty, so much so, indeed, as to make 
one feel that it is hardly ever done. And yet how many sin 
with the greatest levity by the vice of detraction, from child- 
hood even to old age. Children who speak ill of their pa- 
rents and teachers, and school-fellows, and calumniate them ; 
servants who slander their masters, andmasters their servants, 
one tradesman the other, subjects their spiritual and tempo- 
ral superiors, and the latter their subjects : all these sin 
against this commandment. 

Add to this the detractions caused by the impulse of so 
many vehement passions, such as aversion, hatred, envy, 
anger, vengeance, garrulity, and drunkenness. 

And yet, how few are there, that think of restoring the 
good name, of which they robbed their neighbor ! 

Q. Are there any reasons that excuse us, in part, from re- 
storing the good name of our neighbor % 

A. Yes. 1. Impossibility ; namely, if we cannot find out 
what influence the detraction has had. 

2. The just fear that to mention again the reputation of the 
neighbor would, perhaps, expose it to new injury. In this 
case, we are partly excused, especially if the people already 
begin gradually to forget the detraction, or are inclined to be- 



212 MANUAL OF THE CATHOLIC RELIGION. 



lieve the evil rather than the good, we are telling. Therefore, 
if no duty command us to speak, where a fault of our neigh- 
bor is concerned, then follow rather the counsel of the Wise 
Man : " Tell not th^ mind to friend or foe, and if there be a 
sin with thee, disclose it not." Eccles. xix. 8. 
Q. What is backbiting ? 

A. It is censuring the absent, by speaking of their known 
faults without necessity. This is often sinful, either because 
charity is wounded thereby, or because it is useless, and may 
yet give occasion to temptation or detraction. Truly, it is a 
beautiful sign of Christian charity and perfection, if one never 
sins against his neighbor by speaking ill of him. On the 
contrary, there is no vice, by which a pious soul is more 
easily cast into grievous sin, than that of an unbridled 
tongue, if the character of his neighbor is at stake. 

Q. When do we sin by rash judgment ? 

A. When, without sufficient reason, we form within our- 
selves the opinion that another has committed this or that 
sin. 

Q. Is judging rashly sometimes a grievous sin % 
A. Yes ; if, for very light reasons, we form a certain 
opinion that our neighbor has committed a mortal sin, espe- 
cially if he be otherwise a very virtuous person. 

Q. When is judging thus rashly more particularly to be 
condemned ? 

A. When one goes so far as rashly to pronounce another's 
intention as bad, where he cannot condemn the action. This 
shows a great want of charity. 

Q, Why should we avoid this sin more particularly ? 

A. Because it is so often committed, and so diametrically 
opposite to the love of our neighbor ; and because Christ our 
Lord solemnly forbids us to judge others, promising, on the 
contrary, a propitious sentence to him who keeps himself 
free from this vice : "Judge not, that you may not be judged." 
Math. vii. 1. Finally, because we are very easily deceived 
in judging of our neighbor by exterior signs, for although 
they seem to be certain, they may be so only in appearance. 

Think of Joseph and Susanna. Would you not have sup- 
posed, that perhaps Joseph did render himself guilty of the 
crime of which his wicked mistress accused him, if you had 
seen the cloak in her hands, which she showed to her husband 
Putiphar, in proof of her criminal accusation ? And yet he 



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213 



was innocent, and so was Susanna, though she was accused by- 
two of the most respected judges of the people. St. John 
the Baptist and our Lord himself were falsely judged, and 
this too by the scribes and doctors of the law. The lives of 
the saints prove the same thing. How many of them were 
unjustly and falsely condemned, and very often this was not 
known until after their death. Therefore, let us not judge, 
but leave the judgment to Him who searches the heart — God ! 

Q. How does it happen that men are so prone to judge 
rashly 1 

A. 1. On account of man's natural propensity to evil, and 
the consciousness of the real malice and faultiness. " Yea 
and the fool when he walketh in the way, whereas he himself 
is a fool, esteemeth all men fools." Eccles. x. 3. 

2. On account of hatred and envy. For he who sincerely 
loves any one, interprets the actions of the same favorably, 
whereas he who dislikes another, or perhaps even hates him, 
censures every thing that person may do. 

3. On account of pride, which is always pleased to see the 
neighbor humbled. 

Q. How may we cure our proneness to judging rashly % 

A. The first means is an humble acknowledgment of our 
own baseness. " He that is without sin among you," says 
Christ, "first cast a stone at her." St. John, viii. 7. And 
St. Ambrose : " Let him judge the fault of his neighbor, 
who has not in his own heart what he should condemn." S. 
Amhr. super. Ps. ex. The ancient poets sang of a woman, 
called Lamia, who, as often as she went out put in her eyes, 
but kept them locked up at home, and was there of course 
blind. Those who judge others, act in a similar way, they 
use their eyes to see and judge the faults of others, but are 
blind as to their own. " Why seest thou a mote in thy 
brother's eye, and seest not a beam in thy own eye ? Thou 
hypocrite, cast out first the beam out of thy own eye, and 
then shalt thou see to cast out the mote out of thy brother's 
eye." St. Matth. vii. 3-5. 

The second means is to remember often the words of 
Christ : "Judge not, that you may not be judged. For with 
what judgment you have judged, you shall be judged." St. 
Matth. vii. 1, 2. And the great merit of charity is, that it 
covers a multitude of sins. 

The third is to call to mind the examples of the saints, es- 



214 MANUAL OF THE CATHOLIC RELIGION. 



pecially that of St. Augustine, St. Bernard, and St. Ignatius, 
who are such bright examples in the practice of this virtue, 
and who exhort us so earnestly to imitation. 

Q. What do you mean by false suspicion % 

A. We have false suspicion if without a sufficient reason 
we suspect something bad of our neighbor, but yet are not 
firmly settled in our opinion. This sin is ordinarily venial ; 
but it leads to rash judgment, and hence all that we have 
said above regarding rash judgment, is also, in a certain 
manner, true of false suspicion, though in a less degree. 

Q. What is tale-bearing ? 

A. Tale-bearing is telling without necessity to another, what 
this or that one has said of him, the ordinary consequence of 
which is enmity and hatred. " The whisperer and the double- 
tongued is accursed : for he has troubled many that were at 
peace." Eccles. xxviii. 15. And again: "Six things there 
are which the Lord hateth, and the seventh his soul detesteth 
— him that soweth discord among brethren." Prov. vi. 16 ; 
vii. 19. 

Q. How do we sin by disgracing our neighbor ? 

A. By rendering our neighbor contemptible, by means of 
exterior signs, such as derision, sneers, cursing, or by carica- 
tures and unjust libels. How grevious and dangerous this sin 
frequently is, appears from the threats of Christ : " Whoever 
shall say, Thou fool, shall be guilty of hell fire." St. Math. 5. 
22. " The stroke of a whip maketh a blue mark : but tjie 
stroke of the tongue will break the bones." Eccles. xxviii. 21. 

Q. What is a lie 1 

A. A lie is a falsehood told intentionally to deceive an- 
other. There are four kinds of lies : 

1. The ordinary lie, if one knowingly tells a falsehood 
without any further intention. 

2. The pernicious lie, if one tells a lie in order to injure 
another. 

3. The jocose lie, if one tells a falsehood in jest. 

4. The officious lie, i. e., if one tells a lie in order to avert 
from himself or another any evil. 

Q. Is it allowed to tell a lie ] 

A. No; for we are never allowed to do any thing repug- 
nant to the perfections of God ; and God is essentially true. 
Q. Who is the author of lies ? 

A. The devil. Holy Scripture calls him, " a liar and the 



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215 



father thereof." John, viii. 44. In heaven he seduced the 
angels, so that they fell off from God, and in paradise he se- 
duced Eve by his false promise : " No, you shall not die the 
death, you shall be as gods." Gen. iii. 4. St. Ambrose 
therefore says justly : u Brethren, take heed against lies, for 
all that lie, are children of the devil, not by their pedigree, 
but their crime." 

Q. Are we always bound to tell every one the truth 1 
A. No ; we may also remain silent, or conceal the truth 
by a fitting answer, but without a lie ; this is allowable if an 
evil might follow, in case our neighbor should come to learn 
the truth. 

Q. Is there any other way of lying than by words ? 

A. Yes ; by hyprocrisy and dissimulation, namely, if from 
a desire of pleasing others, we try to appear better and more 
pious, than we really are. " Woe to you, scribes and phari- 
sees, hypocrites ; because you are like whited sepulchres, 
which outwardly appear to men beautiful, but within are full 
of dead men's bones, and of all filthiness. So you also out 
wardly indeed appear to men just, but within you are full of 
hypocrisy and iniquity." St. Matih. xxiii. 27, 28. 

Q. Is it a duty to take care of one's good name'? 

A. Yes ; we are to do so by leading a pious and righteous 
life, and by avoiding even the shadow of evil, according to the 
admonition of the Apostle: "From all appearance of evil 
refrain yourselves." 1 Thess. v. 22. The reason is the obliga- 
tion of giving a good example, and the preservation of the 
necessary authority and influence for the welfare and salvation 
of our neighbor. " Let your light so shine before men, that 
they may see your good works, and glorify your Father who 
is in heaven." St. Matth. v. 16. And St. Bernard says : 
" You owe your good conscience to God, but your good name 
to your neighbor." 

Q. What are we to do if our good name is attacked by 
calumny 1 

A. We should defend it in humility and with moderation, 
if the honor of God and our souls' salvation require it so, but 
if not, then should we bear it in silence after the example of 
Christ, and suffer ths persecution patiently. 

" For we foresee what may be good not only before God, 
but also before men." Cor. viii. 21. 



216 MANUAL OF THE CATHOLIC RELIGION. 



But also : " If you be reproached for the name of Christ, 
you shall be happy." 1 Pet. iv. 14. 

Practice. Love the truth, speak the truth; hate, abhor, 
fly from falsehood ; to lie is the mark of the children of satan, 
for he was a liar from the beginning. Guard, too, against ex- 
aggeration and avoid vehement speech. Above all, never 
speak uncharitably of others, or of their faults, save when 
necessity requires it : but love to speak of their virtues ; be 
rather silent concerning thyself, true humility and modesty 
being therein thy guides. 



The Ninth and Tenth Commandments. 

Q. What is ordained by these two commandments % 

A. Sincerity of heart and benevolence towards all, so that 
we wish others well from the bottom of our hearts. 

Q. What is forbidden by these two commandments ? 

A. Every unlawful desire after other persons or the prop- 
erty of other persons. 

Q. Why are we even forbidden to covet the property of 
another ? 

A. 1. Because it is inordinate and unjust to desire what we 
cannot lawfully possess. 

2. Because such desires include within themselves the seed 
of and the impulse to unjust actions. 

"The lust thereof shall be under thee, and thou shalt have 
dominion over it," were the words of God to Cain, who was 
the first that sinned in this manner. Gen. iv. 7. 

Q. Do we sin by the mere thoughts, without the desire of 
executing them % 

A. Certainly we do, if we dwell upon them deliberately, 
for the reason just stated above. Such thoughts have refer- 
ence to something bad, and are apt to excite in us unlawful 
desires. 

Q. What are we to do, if evil thoughts and desires insinu- 
ate themselves into our heart against our will? 

A. We are not to lose courage, nor grow faint-hearted, 
but we are to resist their attacks with constancy, and from 
the beginning ; the tempter will fly, and the victory gained 
will bring us each time a new reward. Blessed is the man 
that endureth temptation ; for when he hath been proved, he 



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217 



shall receive the crown of life, which God hath promised to 
those who love him. St. James, i. 12. 

Practice. — Suffer not thyself to be vexed by the tempta- 
tions of evil desires. Eesist them at the beginning and en- 
tirely, and endeavor to fill your heart rather with a great de- 
sire for the fulfilment of the law as it is described by the 
Apostle. Charity is patient, is kind ; charity envieth not, 
dealeth not perversely, is not puffed up, is not ambitious, 
seeketh not her own, is not provoked to anger, thinketh no 
evil, rejoice th not in iniquity, but rejoiceth with the truth, 
beareth all things, believeth all things, hopeth all things, en- 
dureth all things ; charity never faileth." 1 Cor. xiii. 4-8. 
Examine yourself often upon these marks of the true love of 
God and your neighbor. If this love be within you, envy 
and ill-will will have no place in your heart ; you will fulfil 
the commandments of the Lord with ease, and live in and 
with God, who is a God of love and charity. 



. On the Commandments of the Church. 

Q, Are Christians bound to observe any other command- 
ments besides the ten commandments of God 1 

A. Certainly ; the commandments of the Church. 

Q. From whom has the Church received power to give us 
commandments % 

A. From our Lord Jesus Christ, the founder of the Church, 
who said to his Apostles in explicit terms : " As the Father 
hath sent me, I also send you." " He that heareth you, hear- 
eth me." "Whatsoever ye shall bind upon earth, shall 
be bound in heaven." St. Luke x. 16 ; St. Matthew 
xviii. 18. And: "If he will not hear the Church, let him be 
to thee as the heathen and publican." St. Matth. xviii. 17. 
Read how St. Chrysostom, Theophilus, and Euthymius, inter- 
pret those words of St. Matthew in his 18th chap. Listen 
also to the w r ords of St. Paul : " And he went through Syria," 
says he, " and Cilicia, confirming the churches ; commanding 
them to keep the precepts of the Apostles and the ancients." 
Acts, xv. 41. 

Q. Are we, therefore, to regard the commandments of the 
Church as mere commandments of men % 

A. No ; but as commandments of the Lord himself, who, 
10 



218 



MANUAL OF THE CATHOLIC RELIGION. 



through His Church, with which He always is, guides and rules 
the faithful ; by His authority and commission the Church 
commands us. 

Q. Why does the Church give such commandments and 
make such regulations ? 

A. To guide us in leading Christian lives. 

Q. How many commandments of the Church are there 
that are binding on all the faithful % 

A. There are five ; namely, 

1. Thou shalt keep the holy days or feasts instituted by 
the Church. 

2. Thou shalt hear Mass with due devotion on Sundays and 
holy days of obligation. 

3. Advent, Lent, Ember-days, and vigils, thou shalt fast. 
On Fridays, also, flesh thou shalt not eat. 

4. Confess your sins at least once a year, to your pastor, or 
another priest duly authorized, and receive the Blessed Sa- 
crament at Easter-time. 

5. Thou shalt not solemnize marriage at certain prohibited 
times. 

Regarding the faithful in America, where the Church of 
God is not sufficiently provided as yet with temporal pro- 
perty, the bishops deem it necessary to admonish them by a 
general precept, of the duty of assisting the Church and her 
ministers as far as possible. The first Christians did so of 
their own accord ; but this duty rests, according to St. Paul, 
on the example in the Old Testament, and on the ordinance 
of God, that "they that serve the altar, partake with the al- 
tar and, " they who preach the gospel should live by the 
gospel." 1 Cor. ix. 13-14. 



The First Commandment of the Church. 

Q. What does this commandment ordain 1 

A. That we must keep the holydays, and sanctify them, 
particularly by the practice of Christian piety. 

Q. What does this commandment forbid % 

A. All servile work, and especially that by which the fes- 
tival devotion is disturbed and prevented, or perhaps even 
derided and profaned. 

Q. Why did the Church institute the feasts of our Lord ? 



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219 



A. In order that we might more certain! y> and in a liveli- 
er manner, remember the life, sufferings and death of our 
Lord and Saviour, so that, meditating upon them, we may- 
render our lives true copies of His. With this intention, the 
Church instituted the holy time of Advent, in order to fill our 
hearts with the longing desire of our fathers in the faith, and 
to prepare us for the coming of the Lord by the solemnity of 
His gracious birth. Next, the Church celebrates the com- 
memoration of the childhood and youth of the Lord, His 
public ministry, His passion and death. We are put in 
mind of this by the holy season of Lent, which is followed 
by the solemnities of Easter, Ascension Day, Pentecost 
or Whit-Sunday, and Trinity Sunday. The feast of Corpus 
Christi and the remaining Sundays are to remind and exhort 
us, how we have to live in and through J esus Christ, to the 
end, that, together with all the saints, we may celebrate the 
feast of the most Holy Trinity for ever in heaven. 

Q. Why did the Church institute the feasts of the Blessed 
Virgin Mary and the other saints % 

A. 1. That we might praise God for the graces which He 
bestowed upon them, and for the wonderful works which He 
wrought through them. 

2. That we might the more vividly remember their exam- 
ple and their present glorification, and recommend ourselves 
the more earnestly to their intercession, that by following 
them upon earth, we might be united with them for ever as 
children of the Church triumphant in heaven. 

Q. Has the Church also the power of retrenching or limit- 
ing the number of those festival days % 

A. Certainly ; she can do this in the same power and in 
the same spirit in which she instituted them ; that is, if she 
deems it conducive to the honor of God and profitable to our 
salvation. For the doctrine of the Church is certainly at all 
times the same ; but it is different with regard to the institu- 
tions and ordinances which she has made, in the course of 
ages, for the welfare and salvation of the faithful : in those 
things she is to take into account the difference of times and 
places. 

The Church considers what is the most salutary in this re- 
spect, and makes her regulations accordingly. 

Q. By what means, therefore, do we sanctify the Sundays 
and holydays, particularly in the spirit of the Church ? 



220 



MANUAL OF THE CATHOLIC RELIGION. 



A. 1. By beginning the day with prayer and thanksgiving 
according to the spirit of the particular festival. 

2. By assisting at the holy sacrifice of the Mass with de- 
vout attention. 

3. By a good confession and a worthy communion received 
with due preparation, and followed by thanksgiving; remem- 
bering the mystery of the day, and ardently desiring to par- 
ticipate in the graces which God is ready to bestow. This is 
the particular way in which the first Christians sanctified the 
festivals of the Church ; every one of them approached the 
holy table, having previously prepared himself with all pos- 
sible care. 

4. By listening attentively to the word of God when ex- 
plained, the announcement of which in memory of the mys- 
teries of grace, places it the more vividly and efficaciously 
before the eyes of the faithful, warms their heart and 
strengthens their will. 

5. By assisting at divine service in the afternoon and even- 
ing, and by practicing such other exercises of devotion, as we 
shall deem most fit to raise our minds to God in praise, de- 
votion, and heartfelt prayer. We should recite the acts of 
faith, hope, and charity, on those days, with particular energy 
and internal affection. 

6. By pious discourses, mutually exhorting each other to 
good actions ; by works of mercy and charity towards our 
neighbor, and by reading good books. Thus the day is ren- 
dered a day of rest in the Lord. Alas ! that so many are 
wanting in this respect, nay, but too often commit more sins 
on those days than any other. 

Q. How does one sin, therefore, against the sanctification 
of Sundays and holy days 1 

A. 1. By servile work. But if such a wcrk will not ad- 
mit of delay, then we should impose upon ourselves the task 
of performing another good work instead thereof, and give 
special alms for some pious intention. 

2. By publicly baying and selling, particularly during the 
time allotted to the public service of God. 

3. By idleness, or by gaming, dancing, drinking, and keep- 
ing bad company. " I would rather, that young men should 
plough, and young women spin, than that they should be 
gaming and dancing." St, Augustine, lib. de 10 cord. 



ON CHARITY. 



221 



4. By noisy, disorderly hunting parties, particularly if 
they induce neglect of the service of God. 

Practice, — Consider once more the exercises of virtue al- 
ready recommended to you under the third commandment of 
God. What was there said of the sanctification of the Sun- 
day, holds good, also, of the festival days. . But study, more- 
over, to live, during the whole year, according to the spirit 
of the Church, and use every opportunity of preparing your- 
self worthily for these festivals, according to the circum- 
stances of times and place, and of celebrating them with due 
solemnity and great recollection of mind. Follow the coun- 
sel of the venerable Thomas a Kempis : to solemnize every 
festival so, as if you were celebrating it for the last time in 
your life. Were you to keep holy, in this manner, the time 
of Advent and Christmas, of Lent and Easter, Pentecost, 
and all the other feasts of our Lord, and of His blessed 
Mother, for only one year, O, how much would that one ec- 
cesiastical year contribute to the sanctification of your life! 



The Second Commandment of the Church. 

Q. What does this commandment oblige us to do ? 

A. It obliges us to hear, with true devotion, an entire and 
complete Mass on Sundays and festival days of obligation. 

Q. Why are we particularly commanded to hear Mass on 
Sundays and holy days % 

A. Because the holy sacrifice of the Mass is the most im- 
portant and the most sublime part of the service of God, it 
being the sacrifice of the new law, in which Jesus Christ is 
offered anew by the hands of the priest. 

Q. Who is bound by this commandment to hear Mass % 

A, Every Christian who has come to the full use of reason, 
(generally attained about the age of seven,) unless he may 
have reasons that excuse him, as for instance, sickness, neces- 
sary works of charity ; or a very great distance from the 
church, particularly if the weather be bad, necessary care of 
the house, etc. 

Q. Does this commandment bind under pain of mortal sin ? 

A. Certainly, it does. 

Q. In what manner are we to hear Mass % 

A. We are to hear it, 1st. with due devotion and atten- 



222 



MANUAL OF THE CATHOLIC RELIGION. 



tion. St. Chrysostom says : " As often as the holy Mass is 
celebrated, multitudes of holy Angels surround the altars of 
the Lord, and adore. Lib. de SacercL Men should bend their 
knees also, at least during the consecration. 

2. Entirely. He who does not remain present at Mass 
from the beginning of the offertory till after the communion 
of the priest, if he can do so, sins mortally. 

Q. How, therefore, does one sin against this commandment % 

A. If without a sufficient reason he neglects Mass either 
entirely or in part. Further, if during the holy sacrifice of 
the Mass he indulges in willful distractions, talk, sleep, laugh, 
gaze about, or behave irreverently in any other way, and thus 
disturb his own and others' devotion. 

Q. Is it useful and salutary to hear Mass also on week 
days % 

A, Very useful and salutary indeed ; for, 1st. he who 
assists devoutly at the holy sacrifice of the Mass, participates 
in a multitude of divine favors, since it is the sacrifice in which 
Jesus Christ offers himself, supplicating His heavenly Father 
for us, rendering us thereby, in a particular manner, partici- 
pants in the fruits of the redemption of mankind effected by 
His death on the cross. 

2. Because by hearing Mass the temporal punishments of 
sin are remitted, and we obtain many graces which protect 
us, in the temptations of the day, against falling into sin. 

3. Because, as the Council of Trent teaches us, and exper- 
ience proves, " God also grants, by the holy sacrifice of the 
Mass, his blessing and help to us in our temporal affairs and 
and necessities." Cone. Trid., Sess. xxii. 

Q. Are we also obliged to hear the sermon and the explan- 
ation of the Christian doctrine on Sundays and festivals ? 

A. Certainly ; if not by the letter, at least by the spirit of 
this commandment, and also for other reasons. For the 
Church desires that we should assist at the entire service of 
God. But since in the early times of Christianity the sermon 
was given immediately after the Gospel, (as it is still in some 
places,) the Church had no need of binding the faithful by a 
special command to hear the sermon. 

Further, the Church desires that we be well instructed and 
zealous Christians, who know what they are to believe and to 
do, and who do it for their own sanctification and mutual edi- 
fication. To this end, the hearing of the word of God, an- 



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223 



nounced in a sermon, greatly contributes. Moreover, by 
neglecting to hear the word of God, we may very possibly 
scandalize our neighbor and induce him to commit the same 
neglect. "He that is of God," says Jesus Christ, "heareth 
the words of God. Therefore, you hear them not, because 
you are not of God." St. John, viii. 47. 

Q. How are we to hear the word of God 1 

A. With attention and respect, without distraction or dis- 
sipation of mind, desiring ardently to understand the same, 
and to receive the light of the Holy Ghost into our hearts. 
" Blessed are they who hear the word of God, and keep it." 
St. Luke, xi. 38. 

Q. Who is particularly bound to assist at the sermon, and 
still more to listen to the explanation of the Christian doc- 
trine 1 

A. He who is not as yet perfectly instructed in the prin- 
ciples of faith and morals, or who is bound to do so by other 
rules and regulations of his ecclesiastical -superiors : such as 
young people at school, &c. 

Practice. — Impossibility or other very weighty reasons can 
alone excuse you from hearing Mass on Sundays and holydays. 
If one live in a place where there are two masses on these 
days, i. e., an early mass and a high mass, he should, if he be 
married, assist at one of them, and his wife at the other : for 
fathers and mothers of a family do not satisfy this precept of 
hearing Mass, if the mother goes to Mass on one Sunday, and 
the father on the next : such a practice will satisfy only in a 
place where there is said but one Mass, as it frequently hap- 
pens in the country. If you are a servant, servant-maid, or 
workman, and if the conditions of your service do not allow 
you to hear the parochial Mass on holydays of obligation, as 
may be the case in this country, you should then endeavor to 
be present at an early Mass, and at the evening service if pos- 
sible, and practice also some particular devotions on those 
days, which, though they are not of obligation in this country, 
yet are solemnized in Catholic countries. This latter part 
should also be observed on those days that were formerly of 
obligation, but are not so at present. If the Church, adapting 
herself to the circumstances of the times, no longer binds us 
by a command to keep them, nevertheless, it is her wish that, 
living in accordance with her spirit, we should derive from 
them all the advantages in our power to obtain. 



224 



MANUAL OF THE CATHOLIC RELIGION. 



The Third Commandment of the Church. 

Q. What are we obliged to do by this commandment % 
A. We are obliged to observe the fast-days prescribed by 
the Church : 

1. Lent, i. e., the forty days from Ash-Wednesday till Eas- 
ter, with the exception of the Sundays. The Church has or- 
dained them since the time of the Apostles, in commemora- 
tion and imitation of the forty days' fast of Jesus Christ, in 
memory of his bitter passion, and as a worthy preparation for 
the solemnity of the great festival' of Easter. 

2. The Ember days, or quarterly fasts, on the Wednesdays, 
Fridays, and Saturdays after the third Sunday in Advent, 
after the first Sunday in Lent, in the week after Pentecost, 
and after the Feast of the Exaltation of the Holy Cross, in 
the month of September. 

The Church ordained these fasts, in order to thank God in 
a particular manner, every quarter of a year, for all the graces 
and gifts obtained from him, and thereby to put the faithful 
in mind of the constant duty of penance, and to ask God for 
worthy priests, as it is usually on those Ember-days that the 
Church ordains her ministers. 

3. The vigils or eves of great feasts, in order to prepare 
worthily for their celebration. In many places, these vigils 
have been transferred to some day in Advent ; regarding them 
we are to observe the custom of the place in which we live. 

Q. To what does this precept of the Church oblige us % 
A, 1. To take but one full meal in a day. 

2. To abstain from flesh ; unless one has obtained a dis- 
pensation. 

3. To observe the time for taking the meal, that is, about 
noon, unless we are excused b;y some weighty reason. 

In the evening we may take a collation permitted on fast 
days, to the amount of about eight ounces, according to St. 
Liguori and other theologians of the Church. 

In the morning we are not allowed any thing but some cof- 
fee or some other light drink of the kind with a small quan- 
tity of bread. This is now the common custom approved by 
the superiors and rulers of the Church. 

With regard to the use of flesh at the full meal a great mit- 
igation has taken place in several countries and dioceses, and 



ON CHARITY. 



225 



the people are to observe the customs and regulations which 
the lawful authorities of the Church have ordained in those 
several places in that respect. 

Q, Who is bound to observe the fasts appointed by the 
Church % 

A. Every Catholic Christian who is not excused by age, 
labor, or weakness. 

The following are excused from the rigorous observance of 
the fast : 

1. Those who have not yet reached the age of twenty-one. 

2. Old people who are past sixty. 

3. The sick and infirm, according to the judgment of the 
physician. 

4. Women who are in a state of pregnancy, or those who 
are nursing. 

5. Those who are employed at hard work. 

6. Those who are travelling, particularly on foot, for the 
greater part of the day. 

If any one has a doubt on this head, let him ask his pastor 
or confessor ; but all should endeavor to supply by other 
good works what they are unable to do by fasting, particular- 
ly by giving alms if it be in their power. 

Moreover, all those who are dispensed from fasting are 
not, therefore, dispensed from the duty of abstaining from 
flesh, unless their state of health also requires indulgence in 
this respect. 

Q. On what other days has the Church forbidden the use 
of flesh ? 

A. On the Friday and Saturday of every week, and this in 
memory of the Passion of our Lord and His rest in the grave, 
through a spirit of penance. However, regarding Saturday, 
the Church, by a general dispensation allows the use of flesh 
at the present time. In this respect also each one is to ob- 
serve the custom of the place in which he lives. 

Q. Who are bound to abstain from flesh on these days of 
fast and abstinence." 

A. All those who are seven years of age, unless their state 
of health, &c, excuses them, as remarked above. 

Q. Is it a grievous sin to break this commandment of 
fast and abstinence ] 

A. Yes ; for we commit thereby a grievous act of disobe- 
10* 



226 



MANUAL OF THE CATHOLIC RELIGION. 



dience towards the Church, and an open contempt of her au- 
thority. 

Q. Why has the Church given this command of fasting % 
A, 1. In order to exercise us in obedience and humility, the 
practice of which is so well adapted to strengthen us in the 
spirit of self-denial ; a disposition of the heart without which 
we neither serve God nor follow J esus Christ as we ought. 

2. Because God, in the Old Testament, repeatedly incul- 
cated the duty of fasting and Jesus Christ and the Apostles 
have taught the same and recommended it by their example. 

3. Because by fasting we do penance, and in union with 
the merits of Christ atone for our sins, and satisfy for the 
temporal punishments due to them. 

Q. Is it by the eating of the flesh that sin is committed, 
when we break this command % 

A. No ; but by the act of disobedience, of which we are 
guilty. " Whatsoever enters the mouth, (the flesh) does not 
defile man," says Christ, " but the disobedience that cometh 
from the heart, is it that defiles him." Matt. xv. 18. This 
also shown by the fall of our first parents. 

Q. But it may be said, " Why does the Church forbid flesh 
particularly f 

A. He who asks thus, knows not what obedience is. For 
he who tries another by obedience, chooses himself the sub- 
ject of obedience. Moreover, to obey in the smallest and 
otherwise most indifferent things, shows the greatest obedi- 
ence, because then we do such things solely through obedience. 
Finally, nourishment is the daily want of all, and therefore 
the fittest and only subject to try the obedience of all men at 
the same time. But flesh cannot be had by all ; the Church, 
therefore, commands the rich to place themselves, as it were, 
at the table of the poor, and to show themselves as their 
brethren, and prove themselves children of one and the same 
divine mother, who sets the table for all on that day. But 
when flesh is allowed at the principal meal, then the Church 
fordids the use of fish at the same meal, to show that it is our 
obedience, at which she principally aims, and that self-denial 
in which, as a wise and holy mother, she wishes to exer- 
cise us. 

Q. What are we to think of those who boldly transgress 
this command, saying : " It is only a commandment of the 
Church, and what enters the mouth, does not defile the man ?" 



• 



ON CHARITY. 227 

A. We are to pity them ; for they know not what they 
say. What would parents think, if their children should 
say : It is but a command of father and mother, what does it 
concern us ? How would education be possible, and what 
would become of the reverence due to parents % The Church 
is our heavenly Mother, and her power comes from God. 
Moreover, what would parents say, when they forbid their 
children to eat this thing or that, if the children would reply : 
" I will eat it anyhow ; what enters the mouth, does not de- 
file?" The same thing applies still more strongly to the 
commandments of the Church, as we have just shown. 

Q. Does it suffice to abstain merely from the food or the 
flesh, and to fast bodily, in order to sanctify those days in 
the spirit of the Church 1 

A. No ; but we should also spend them in the spirit of 
penance, and sanctify them by self-denial, prayer, and the ex- 
ercise of good works. Is. lviii. 6, 7. 

Practice. — Observe as far as you can, and as you are bound 
to do the days of abstinence and fast ordained by the Church, 
and if you are in any doubt, take the advice of your pastor 
or confessor. Be not careless or indifferent, and do not suffer 
yourselves to be induced by bad example to transgress the 
commandments of the Church ; pay no attention to the ridicule 
of the wicked. They will respect you the more for it in 
their hearts, and whether or not, you should take pride in ac- 
knowledging the holy Church openly and honestly as your 
mother, whom you must and will obey. Think on the ex- 
ample of the seven children of the Machabees in the Old Tes- 
tament, who preferred to suffer martyrdom, rather than trans- 
gress the command of abstinence by taking food prohibited 
by the law. 

The Fourth Commandment of the Church. 

Q. What does this commandment ordain 1 

A. That we should confess our sins, at least once a year, to 
a priest duly authorized to hear them. 

Q. At what other time are we bound to confess our sins 1 

A. 1. As often as we wish to receive the holy eucharist, 
or any of the other sacraments that require in us the state of 
grace, if we find ourselves guilty of mortal sin. 



228 



MANUAL OF THE CATHOLIC RELIGION. 



2. In general, as soon after foiling into mortal sin as we * 
have an opportunity of confessing. If we have no oppor- 
tunity, we should then endeavor to make an act of perfect 
contrition, and go to confession as soon as possible. 

Woe to him that remains long in motal sin, for he is in 
danger of falling into new and more grivous sins, and of per 
ishing therein. 

The Church commands us to go to confession, at least once 
a year, that is, she thus obliges the tepid and the negligent to 
fulfill that duty, which, in God's designs, is to be fulfilled as 
often as man stands in need of receiving the sacrament of 
penance, to reconcile him with God. This should compel 
even the most wicked, but the good and zealous should not 
be content with this ; they should try to strengthen and in 
crease in themselves the grace of God by a frequent receo 
tion of this sacrament. 

Q. Does the Church ordain any thing more by this com- 
mandment ? 

A. Yes ; to receive communion at Easter or thereabouts. 
The rule is that it should be received in the parish church to 
which one belongs, unless he be excused from doing so by im- 
possibility, general custom, or special permission. 

The time for the paschal communion begins several weeks 
before. Easter, and terminates several weeks after that great 
festival ; the regulations of the place in which one lives are 
here also to be observed. 

If any one be prevented by sickness from going to church, 
then it is his duty to apprise the pastor of it, that he may re- 
ceive the Easter communion at home. 

If any one is prevented, by a journey or other circumstances, 
from receiving holy communion at Easter, then he must try 
to receive it afterwards as soon as he is able. 

Q. At what age is one obliged to commence going to con- 
fession and communion 1 

A. As soon as he comes to the age of discretion, and is 
sufficiently instructed, in order to receive the blessed sacra- 
ment worthily and with advantage, the decision of which be- 
longs to the pastor. 

Q. Why has the Church prescribed the reception of the 
holy eucharist at Easter 1 

A. 1. Because Jesus Christ instituted and first administered 
the most holy sacrament at that time. 2. Because Easter 



ON CHARITY". 



229 



*is the most solemn feast which the Church celebrates in the 
whole year, and the holy time of Lent is fittest to prepare 
the hearts of the faithful for a worthy communion. 

Q. Does it suffice to receive holy communion once in a 
year 1 

A. No. The Church, by this command, only obliges the 
tepid to do at least once a year that which her zealous chil- 
dren frequently do, even without being commanded ; so that 
having received the holy sacrament worthily at least once a 
year, they may do so more frequently for the future, of their 
own accord ; strengthened by this banquet of love, and cheered 
on by the example of others and by the exhortations of God's 
ministers. 

The Church commands as a careful mother ; but she has 
also solemnly declared her wish in the Council of Trent, that 
the faithful should approach the holy table as often as pos- 
sible, and even daily, after the example of the first Christians. 
For they lived in such a manner that the Church could, with 
safety, allow them this frequent and worthy reception of the 
most holy sacrament. 

It was only afterwards, when the fervor of her children grew 
cold, that she was forced to give a particular command. She 
did it certainly with sorrow and affliction. Would to God, 
all Christian people, following the example of the first Chris- 
tians, would become again so fervent in approaching the table 
of the Lord, that, the Church might be enabled to withdraw 
this command. 

Q. What sin does he commit, w T ho, not fulfilling this com- 
mand, neglects to receive holy communion at Easter ? 

A. He commits a grevious sin, and may be excluded from 
the communion of the Church ; besides, he loses the right to 
Christian burial in consecrated ground. 

Practice, — This command ought not to apply to you, for 
the love of Jesus, the longing desire after Him, should make 
you so fervent in the reception of the most holy sacrament, 
that you do not stand in need of a special command of the 
Church in this regard. But let no one imagine that he is in a 
safe way, and may rest contented if he does no more in this 
respect than what the commandment obliges him to do. As- 
suredly he who acts thus, is not a good or fervent child of the 
Church. You bear the name of Christian, but you do not live 
according to Christ's spirit; .you do not live so that you can 



230 



MANUAL OF THE CATHOLIC RELIGION. 



exclaim with St. Paul : " I live, not now I, but Christ that 
liveth in me." This is the effect of frequent communion. 



The Fifth Commandment of the Church. 

Q. What is forbidden by this commandment ? 

A. To solemnize marriage within certain times, namely : 
from the beginning of Advent till the Epiphany, and from 
Ash- Wednesday till Low-Sunday, after the octave of Easter. 

If one should be obliged to contract marriage during these 
times, it must be done without solemnity. 

Practice. — Should God have called you to the married state, 
be very careful that you enter it with due preparation, so that 
you do not transgress this command, and that the day of your 
marriage may be to you a day of honor. And spend it so 
that you may secure the blessing of God, for it would be a 
frightful thing if you should spend it so as to render yourself 
and others guilty of an offence against God, losing by excess 
the graces of the sacrament, and serving the devil on that 
day rather than God. 

As regards the support of the Church, the priests, and the 
schools, be liberal as far as you can, remembering the old 
proverb : " The laborer is worthy of his hire," and again, 
" Blessed is the cheerful giver." Indeed, the Lord will repay 
you a hundred fold whatever you do for Him, His Church, 
and His servants. This is what the experience of all times 
has taught. 



ON GRACE. 



231 



PART SECOND. 

ON THE MEANS OF SALVATION. 



CHAPTER I. 

ON GRACE. 

Whoever is a duly instructed child of Christ's Church 
knows what he believes, hopes and loves, according to God's 
will ; such a one certainly knows the way of salvation. Yet 
it would avail the wanderer but little to be acquainted with 
the way if he did not also possess the strength and the 
means to pursue the road pointed out to him until he reaches 
the end of his journey. Even so it is with man, with the 
Christian on the weary way to a blissful eternity. The means 
of attaining this happy end is grace. Christ assures us that 
without Him, we can do nothing. John, xiii. 15. We are 
not capable, as St. Paul says, of even pronouncing His name 
in a meritorious manner. 1 Cor. xii. 3. Grace is imparted 
to the faithful either interiorly, immediately, or accompanied 
by outward signs. Hence the necessity of grace, the sacra- 
ments and sacramentals, follows from what we have hitherto 
been treating of as a matter of course. 

Q. What is understood by the term grace ? 

A. Under the term grace is understood a mark of favor, 
a benefit, pleasure. In the more limited sense of the term, 
however, we understand a gift conferred not as the liquid- 
ation of a debt or an act of justice or necessity, but solely 
proceeding from the spontaneous benignity and generosity 
of the giver. Hence St. Paul says, addressing the Ro 
mans, xi. 6, " and if bj grace, it is not now by works, other 



232 MANUAL OF THE CATHOLIC RELIGION. 

wise grace would be no more grace." This is the sense in 
which the word grace is often employed in common conver- 
sation. When here treating of the means of salvation, we 
understand by the term grace a gift to be ascribed solely to 
the goodness of God. Divine grace is further divided into 
natural and supernatural, for a two-fold condition may be 
distinguished in the redeemed human race, as in our first pa- 
rents, viz., the natural condition of man, in consequence of 
which we are rational beings endowed with manifold gifts; 
and the supernatural gifts imparted to our first parents by 
the particular favor of God, and granted also to us through 
the merits of Jesus Christ; whence it follows that we are 
children of God supernaturally gifted, and are called to the 
vision and supernatural possession of God in his eternal 
kingdom. Well adapted to illustrate our subject are the 
words of St. Augustine : " Our creation is not improperly 
termed a grace of God ; for that we exist and are, not as a 
corpse which lives not, nor as a tree which feels not, nor as 
an animal which possesses no intellect, but that we are men 
endowed with life and feeling and understanding, and capable 
of thanking the Creator for these benefits ; this is very justly 
termed a grace, as all this has not been imparted to us as the 
reward of former meritorious acts, but through the peculiar 
favor of God ; yet that we are called elect, justified, and here- 
after to be glorified, is a grace of a very different description." 
Hence we understand by the term natural grace every gift or 
benefit of God conferred on us as human beings in a natural 
way, as citizens of and wayfarers in this fleeting world. The 
term supernatural grace is employed to distinguish a gift of 
God conferred on man in consideration of Christ's infinite 
merits, and as citizens of a higher sphere, viz., of the heaven- 
ly kingdom. 

Q. How is supernatural grace further subdivided'? 

A. 1. Into graces granted for the salvation of others; 2, 
those imparted to enable us to attain our own sanctification. 
Both indeed relate to man's supernatural condition, but differ 
from each other, in that the first is a gift of God, which by 
virtue of its essential qualities renders him to whom it is im- 
parted not more perfect than before, but is rather granted for 
the benefit of others, as for instance, the gifts of miracles, 
prophecy, etc, The former, however, granted for our own 
sanctification is in itself adapted to promote the sanctification 



ON GRACE. 



233 



of him to whom it is granted, for which purpose God deign* 
to communicate it to man. We shall speak here of this sec- 
ond kind of grace. This grace rendering a man pleasing, and 
his acts meritorious in God's sight is again divided into exte- 
rior and interior. Exterior grace is a divine gift granted 
to man, through an external medium, in order to perfect his 
supernatural condition : for instance, the Divine Law, the an- 
nouncement of the truths of the Gospel, events arid misfortunes 
by whose instrumentality man arrives at self-knowledge and 
amendment. Interior grace on the contrary, is a supernatural 
divine efficacy which immediately, (i. 0.,) interiorly touches, 
illuminates, moves, renovates, and, as it were, transforms 
man's spirit. Interior grace is either actual and transient, or 
permanent and sanctifying, which bear to each other the same 
proportion or relation as does a passing effect to that which 
belongs to the essential condition and qualities of an object. 
This actual grace refers to the individual good deeds per- 
formed by men, whereas sanctifying grace supposes his super- 
natural character of child of God. We shall now proceed 
to treat of both as far as the limits of our work will permit. 



Of Actual Grace. 
Q. What is actual grace ? 

A. Actual grace is a supernatural, divine efficiency, enlight- 
ening our understanding and moving our will, so that we be- 
come capable of knowing and performing good acts, or, as St. 
Augustine expresses himself, "It is an illumination of love, 
by which we fulfill in holy love what is thus revealed to us." 
St. Aug. contra duas epist. Pelag. lib. iv. c. v. It is evident that 
this grace extends but to individual acts. Now, these illumin- 
ations and impulses of grace belong to God, inasmuch as they 
are the immediate effects of this His grace in us : for as re- 
gards the good deed performed by man with its assistance, it 
is partially the efficacy of grace, partly the consequence of our 
own cooperation, as we are told by the Apostle, " Not I, but 

Q. Is supernatural actual grace necessary ? 

A, Yes, it is requisite for the performance of a good and 
meritorious act ; it is necessary for the origin of our faith, and 
every good and meritorious work, and for perseverance in 



234 MANUAL OF THE CATHOLIC RELIGION. 

^oth until the end of our mortal career. This the Saviour 

teaches us saying : " Abide in me and I in you. As the 
branch cannot bear fruit of itself unless it abide in the vine, 
so neither can you, unless you abide in me. I am the vine, 
you the branches. He that abideth in me and I in him, the 
same beareth much fruit, for without me you can do nothing." 
John, xv. 4, 5. Attend well to the emphasis laid on the words 
" you can do nothing without me." Further, let us keep in 
view the force of the comparison, for as the sap of the vine 
ascends from the interior and produces its fruitfulness, al- 
though it is far from precluding the cooperation of the vine, 
which is, indeed, a necessary condition, even so does grace re- 
quire our cooperation for any good work in Christ. 

This simile acquires peculiar force from having been em- 
ployed by Jesus on that memorable evening when He instiuted 
the blessed Eucharist, and distributed among His Apostles 
the bread of life. The intention of our blessed Lord was to 
make them the more easily comprehend the manner in which 
this interior union with Christ, the author and dispenser of 
grace, is to be effected. This St. Paul confirms when he says, 
" And such confidence we have through Christ towards God. 
Not that we are sufficient to think any thing of ourselves as ot 
ourselves, but our sufficiency is from God." 2. Cor. iii. 4, 5. 
And again he expressly says, " And no man can say ' the 
Lord Jesus,' (that is, in a meritorious manner,) but by the 
Holy Ghost, the spirit of all grace." 1 Cor. xii. 3. 

Q. Does grace deprive us of or impair our liberty % 

A. By no means ; it, on the contrary, confirms it, and im- 
parts to it sufficient strength duly to cooperate in good works 
of a supernatural order, and available for eternity. 

Q. How can this be shown from Scripture and tradition ? 

A. The Prophets, John the Baptist, the Apostles, and 
Christ our Lord himself frequently exhorted their hearers 
to penance and perfection of life, but this they could never 
have reasonably done if the communication of grace deprived 
men of freedom. 2d. Jesus mournfully deplores the fate ot 
the obdurate Jews: "Jerusalem, Jerusalem, how often would 
I have gathered together thy children as the hen doth gather 
her chickens under her wings, and thou wouldst not.' Matth. 
xxiii. 37. This passage proves to conviction that the Jews 
had free will, and that Christ had granted them sufficient 
means of grace. The fault was entirely in themselves, as 



ON GRACE. 235 

they, by the abuse of their freedom, refused to cooperate 
with grace, yea, even resisted. The Holy Ghost admonishes 
us by the mouth of the wise man : " If thou wilt keep the 
commandments they shall preserve thee. He hath set water 
and fire before thee: stretch forth thy hand to which thou 
wilt. Before man is life and death, good and evil : that which 
he shall choose shall be given him." Eccles. xv. 16, 18. 
3d. The holy fathers, with St. Augustine, teach the same. 
This distinguished doctor of grace writes in his work against 
the two letters of Pelagius, Lib. II, No. 3 : "If there is no 
grace of God, how then does God save the world, and if we 
do not possess liberty how shall He judge the world V This 
clearly explicit testimony of the holy father paves the way 
to the following elucidation of the matter, derived solely 
from the nature of the subject. Supposing the contrary to be 
the case, that is if we lost our freedom of action by grace, 
it becomes evident that man is neither capable of moral 
merit nor guilt, consequently, neither deserving of reward nor 
punishment. Thus he would cease to be a responsible being, 
as the followers of Luther, and still more those of Calvin, 
once absurdly affirmed. Unfortunately, this did not remain 
mere absurdity, for being reduced to practice, it undermined 
the foundation of all morality, and of all the higher sense of 
virtue. The Council of Trent expresses this dogma of our 
faith in the following solemn words : " If any man say that 
man's freedom, impelled and excited by God, does no cooper- 
ate with God, who calls and moves man, and that he but 
passively submits, let him be anathematized." Sess. vi. 
Can. 4. 

Q. What may be deduced from this dogma ? W 
A We deduce from this dogma, that there is an efficacious 
grace, and a grace that is merely sufficient. 

Q. What is efficacious, and what is merely sufficient grace 1 
A. Efficacious grace is that which actually confers the will 
and the power to accomplish good deeds. The merely sufficient 
grace, on the contrary, is that which indeed furnishes means 
and strength sufficient, but which, on account of the resistance 
offered by man's free will does not succeed in accomplishing 
the work in question. The Scriptures say that God inclines 
man's heart to his testimonies. Ps. cxviii. 36. God will 
give you a new heart. Ezech. xi. " Given repentance unto 
life." Acts, xi. 18. " I will give my law, and I will write 



236 MANUAL OF THE CATHOLIC RELIGION. 

it in their hearts." Jeremias, xxxi. 33. " The Lord opens 
the heart." Acts, xvi. 14. These positive and definite ex- 
pressions point out clearly and unmistakeably the power of 
active grace, and establish its efficacy beyond all doubt. 
Tradition may also be brought forward in support of this 
doctrine. Thus St. Basil amongst other things says, writing 
to St Gregory of Nazianzen, " Any thing that is conferred 
upon us by the divine favor, we term a work of grace effective 
within us." All those passages of Scripture in which man is 
censured for his abuse of divine grace may be adduced as 
proofs of the real existance of merely sufficient grace. Thus, 
for instance, we read in Isaias, v. 4. " What is there that I 
ought to do more to my vineyard that I have not done to it. 
Was it that I looked that it should bring forth grapes and 
it had brought forth wild grapes." And Christ himself says, 
Matt. xi. 21. "Woe to thee, Corozain, woe to thee, Bethsaida, 
for if in Tyre and Siclon had been wrought the miracles that 
have been wrought in you, they had long ago done penance 
in sackcloth and ashes." The words addressed by St. Ste- 
phen to the Sanhedrim are likewise well adapted to illustrate 
our subject, " You stiff-necked and uncircumcised in heart 
and ears, you always resist the Holy Ghost." Acts, vii. 
51. Compare Matt, xxiii. 33. Tradition concurs in bearing 
testimony to this doctrine, supported by which St. Augus- 
tine writes, (Lib. de spir.) " When compelled to explore 
these fathomless depths how is it that one being advised is 
convinced, another is left unimpressed, and unmoved ? There 
are but two replies which I should wish to make. The first : 
O, sublimity of the grace of God ! The second : Can there 
be injusl^e in God 1" The holy doctor in these words evi- 
dently affirms the existence of efficacious and sufficient grace. 

Q. On whom is sufficient grace bestowed ? 

A. Sufficient grace is granted to all men without excep- 
tion ; to the just in order to enable them to practice good 
works according to the commandments of God ; to sinners to 
render them capable of doing penance ; to infidels in order 
to bring them, either by ordinary or extraordinary means, to 
the knowledge of the true faith. We first stated that grace 
is granted to all the just in order to assist them in perform- 
ing the works of the children of God. The Apostle says, 
" God is faithful, who will not suffer you to be tempted above 
that which you are able, but will make also with temptation 



ON GRACE. 



237 



issue that you may be able to bear." 1 Cor. x. 13. The 
theological ground for this is given by the General Council of 
Trent, Sess. vi., saying, " God commands not impossibili- 
ties but He exhorts in commanding thee to do what thou canst 
and to implore that which thou canst not, and He assists thee 
so that thou shalt be able to do it." The Council further ex- 
pressly declares in the eighteenth canon, " If any man say 
that it is impossible for those who are sanctified in grace to 
keep the commandments of God, let him be anathama." We 
assert, secondly, that sufficient grace is offered to all sinners 
to enable them to return by sincere repentance to the love 
and friendship of their Creator, for, as the Scripture testifies, 
the conversion of sinners is the general will of God. So the 
prophet expressly says, speaking in the name of God, " Is it 
my will that a sinner should die, saith the Lord God and not 
that he should be converted from his ways and live V Mzech. 
xviii. 23. St. Peter says, "The Lord wills not that any 
one should perish but that all should return to penance." 2 
Pet iii. Further all exhortations to penance would be fruit- 
less were not this the case. The doctrine of the Church on 
this point is expressed in the General Council held at Late- 
ran, and of course it perfectly coincides with what we have 
stated, that fallen man can always command sincere repent- 
ance. We further asserted that even infidels are not denied 
sufficient grace to obtain salvation, for the Apostle plainly 
says, " God will have all men to be saved and to come to the 
knowledge of the truth. Tim. ii. 4. Christ is further termed 
by St. John, the true light which enlighteneth every man 
that cometh into the world. John, i. 9. And this N expresses 
such a general illumination that whoever really and sincerely 
desires may follow the truth. Finally, St. Paul expressly 
says that the heathens are not to be excused for not having 
arrived at the knowledge of truth ; but this evidently follows 
from what we have previously said regarding the necessity of 
the general communication of sufficient grace. The Church de- 
clared her doctrine on this head, on the following occasion. 
Pope Alexander VII. in the year 1690, solemnly condemned 
the opinion that heathens, Jews, infidels, &c, are nowise in- 
fluenced by Jesus Christ. Thus the grace sufficient for con- 
version is not wanting to infidels. If thev do not turn it to 

T « 

account the fault is to be imputed to themselves. It is cer- 
tain that as Christ has come to redeem all men, and that He 



238 MANUAL OF THE CATHOLIC RELIGION. 

wished the Gospel to be announced and promulgated amongst 
men by human means which was gradually done after obvi- 
ating many difficulties ; the sufficient grace from within must 
necessarily supply what is wanting in the universal announce- 
ment of the Gospel in order that all who possess the sincere 
will, at least the internal desire for faith, supernaturally en- 
lightened by God may secure salvation. 

" To-day if you shall hear His voice harden not your 
hearts." Psalm, xciv. 8. And again, " Behold I stand at the 
gate and knock. If any man shall hear my voice, and open 
to me the door, I will come in to him." Apoc. iii. 20. Oh ! 
happy the Christian that has a heart so open to every inspira- 
tion of the Holy Ghost, that he might indeed say with Sam- 
uel, " Speak, Lord, for thy servant heareth :" and who does 
not permit the suggestions of grace to remain inactive, but 
faithfully cooperates therewith. A second principle of theol- 
ogy is realized in regard to so happy a soul. "He gives 
grace for grace," viz., for the grace faithfully corresponded 
with a second <and greater one. Oh, how glorious and full of 
merit is this exchange of human and divine generosity, in 
which divine benignity so far exceeds human fidelity. The 
saints have frequently experienced this during their mortal 
life. Imitate their example : be not ungenerous but liberal 
towards your God, and you shall soon test by experience the 
truth of this remark. How dangerous it would be, on the 
contrary, shouldst thou turn a deaf or unwilling ear to divine 
inspiration. This act might be the means of rending a bright 
chain or series of graces which would otherwise have been 
granted thee. Let us, therefore, frequently and in all sincer- 
ity exclaim with David, Psalm cvii., " My heart is ready, 
O God, my heart is ready." 

Of Sanctifying Grace. 
Q. What is sanctifying grace % 

A. It is the supernatural union of the soul with God in holy 
love, which elevates it from man's natural condition to the 
supernatural state of a child of God, and by which the Sa- 
viour's merits are originally applied to it. 

Q. With what is the communication of sanctifying grace 
joined 1 



ON GRACE. 



A* With the justification and sanctification of man. 

Q. In what does justification consist 1 

A. In purification from every stain of grievous sin. 

Q. What other term is therefore applied to sanctifying grace ] 

A, The grace of justification ; the divine act by which it is 
communicated to us is styled justification. 

Q. In what does sanctification consist ] 

A. In the communication of supernatural gifts. 

Q. Which are the particular effects of sanctifying or justi- 
fying grace, tending to the sanctification and union of man 
with God through Jesus Christ ? 

A. Justifying grace imparts supernatural life to the soul, 
which by sin had incurred spiritual death. 

" For this my son was dead, and is come to life again," 
says Christ in the parable of the prodigal son. St. Luke, 
xv. 32. 

1. The sinner is dead by sin ; by grace he again re- 
vives. 

2. It imparts to the soul the radiance of supernatural puri- 
ty. Hence the royal prophet says " Thou shalt wash me, 
and I shall become whiter than snow." Psalm, 1. 

3. It wonderfully embellishes and beautifies the soul. It 
is to this spiritual beauty that the words of the Holy Ghost, 
in the Canticle of Canticles, refer : " How beautiful art thou, 
my love, how beautiful ! fair as the moon, bright as the sun, 
terrible as an army set in array." 

4. It transforms man at the moment of his justification 
from a poor despicable sinner to one so rich and beautiful 
that no favored son of fortune can be compared with him, for 
as St. Thomas says : " The least and lowest degree of grace 
surpasses by far all the treasures and riches of the whole 
earth." St. Thomas, 8 quest. 115 a. q. St. Peter teaches that 
by grace we become in a certain sense partakers of the divine 
nature. 2 Peter, i. 4. 

5. It frees and elevates man, who by sin has. become as it 
were a child of Satan, makes him a child of grace, and, there- 
fore, heir to his eternal kingdom and co-heir of Christ Jesus. 
" Behold what manner of charity the Father hath bestowed 
upon us, that we should be called and should be the sons of 
God." 1 John, iii. 1. "And if sons, also heirs ; heirs indeed 
of God, and joint-heirs with Christ." Rom. viii. 17. 

The General Council of Trent confirms all this, Sess. G. Cap. 



240 MANUAL OF THE CATHOLIC RELIGION. 

7, where it explicitly declares : " The preparation is followed 
by justification, which is not only a remission of sin, but also 
the sanctification and renovation of the inner man, by the 
voluntary reception of the grace and the gifts by which man 
is changed from a sinner to a just man, from an enemy to a 
friend, so that by hope he may become heir to life eternal. 
By this grace which He has conferred on us we are renewed 
in spirit and in heart, and are not merely considered just, 
but are so called, and are indeed so, by receiving within us 
justification, every one according to the measure imparted to 
him by the Holy Ghost, and according to his capacity and co- 
operation. And although he only can be just, to whom the 
merits of our Lord J esus Christ's passion are communicated, 
yet this is exactly what is done in the justification of the sin- 
ner, as, by means of the merits of His holy sufferings, love is 
poured forth into the hearts of those justified, and dwelleth 
within them. Hence in justification, with the remission of 
sin, faith, hope and charity are infused into man's heart 
through Jesus Christ. 

Q. Wherein consists then, according to the doctrine of the 
Chruch, the essence of sanctifying grace % 

A. It consists in the charity poured forth into our hearts by 
the Holy Ghost. That this is really so, is testified by Scrip- 
ture, in which all the effects of sanctifying grace are ascribed 
to love. Compare 1 Pet. iv. 8 ; 1 John, iii. 14 ; 1 John, iv. 7 ; 
St. James, i. 12. Tradition is not wanting in testimony on 
this head, for as St. Augustine writes, " The beginning of love 
is the beginning of justice ; and the perfection of love, the 
perfection of justice." Lib. cle Lib. et Gratia. 

Q. What are the conditions of justification by the commu- 
nication of sanctifying grace to adults 1 

A. Faith in God and in our Sa viour Jesus Christ ; consent 
to the suggestions of preventive grace inciting us to conver- 
sion ; dread of the effects of divine justice excited by motives 
derived from the teachings of faith, united, at the same time 
with hope, in which love's dawn may already be traced, 
evoked by the consideration of God's mercy and Christ's 
merits ; finally, sincere hatred and detestation of sin, and a 
firm resolution of amendment of life ; and should the adult 
be already a member of the Church, the desire to receive the 
sacrament of penance by which in virtue of divine institution, 



ON GRACE. 



241 



justification is communicated. Thus the Council of Trent, 
Sets. 6. Cap. 6. 

Q. Can man attain infallible certainty of being in the state 
of grace? 

A. He Cannot, without having been favored with a par- 
ticular and divine revelation on this point, as the Council of 
Trent declares : " Man knoweth not whether he be worthy of 
love or hatred." Eccl. 1. 

Q. Are we on this account justified in giving way to great 
anxiety of mind? 

A. Wefcare not ; this uncertainty should serve to humble 
our pride and stimulate us to do all in our power in order to 
secure the one great affair of salvation. 

Q. Are there particular signs which serve to console and 
inspire us with the blissful hope of enjoying the divine favor ? 

A. There are. 1. The sensible and effectual dread of sin 
animating us at every moment of our lives, and inspiring us 
with the firm resolution of enduring every imaginable torture 
rather than offend God by mortal sin. 

2. A^reat and sensible love of God, accompanied by zeal 
in prayer, particularly mental prayer. 

3. A heart which not only feels itself entirely free from all 
voluntary inclination to pride and envy, but which rather re- 
joices in its own humiliation and the exaltation of others. 

4. Sincere love of our enemies, which enables us cordially 
to forgive every injury and insult offered to us. 

5. Great compassion for neighbor's misfortunes and suffer- 
ings, and a loving readiness to alleviate his woe by alms- 
deeds and every other possible species of aid. 

6. Great zeal for the salvation of souls, particularly when 
it requires sacrifices at our hands. 

7. Fervor in the reception of the sacraments, with a lively 
faith and a tender and enduring remembrance of the presence 
of Jesus in the adorable sacrament. So that as He desires 
to dwell with us by His sacramental presence, we also may 
abide constantly with Him in grateful, loving adoration, and 
thus zealously profit by His saving and blissful presence for 
our greater sanctification., Well may that soul rejoice who per- 
ceives all these signs of salvation within herself. She may 
confidently hope that the Lord is with her, and that she lives 
in His grace. 

Q. Why do we term the above-mentioned signs, marks of 
11 



242 MANUAL OF THE CATHOLIC RELIGION. 



preelection, and conclude that those possessing them are in 
the grace of God ? 

A. Because eternal life is frequently and explicitly prem- 
ised to those who live in this manner. 

Q. Can any one attain certainty as to whether ne will per- 
severe in grace or not ? 

A. No ; that cannot be. " Praise not any man before his 
death," says the Holy Ghost by the mouth of the sage. 

Final perseverance is a great and peculiar grace ; yet, who- 
ever possesses the distinctive marks of the state of sanctifying 
grace, possesses also the marks of final perse veranc?, for which 
grace we should humbly hope and zealously implore it of the 
divine clemency. 

Q. Whereby is the state of sanctifying grace forfeited? 

A. By the commission of mortal sin. 

Q. Whereby is sanctifying grace impaired or diminished 1 

A. By venial transgressions. 

Q. Whereby is forfeited grace recovered ? 

A. By sincere contrition and repentance, and recurrence 
to the means of reconciliation instituted by our Divjpe Medi- 
ator. 

Q. How is sanctifying grace increased ? 

A. By availing ourselves of the actual graces bestowed on 
•us, or what amounts to the same, by the assiduous practice 
of good works, for which actual grace strengthens and dis- 
poses us ; and especially by the frequent and worthy recep- 
tion of the Holy Sacraments, those channels of grace instituted 
by our Lord for our sanctification. 

Q. Has God connected the communication of justifying 
grace with certain exterior signs ? 

A. He has ; with seven symbols, termed the seven sacra- 
ments, by which sanctifying grace is either originally com- 
municated in the ordinary way, or, when forfeited by sin, 
again obtained ; or, if never forfeited, it is increased in us. 
Many other actual graces are connected with the reception of 
the sacraments. 

Practice. — Esteem sanctifying grace as the most estimable 
and precious of graces ; preserve it most carefully, and ear- 
nestly implore your God to grant you the ineffable grace of 
final perseverance. 



OF THE SACRAMENTS. 



243 



CHAPTER II. 

OF THE SACRAMENTS. 

Q. What is a sacrament % 

A. A sacrament is a visible, effective sign of invisible grace, 
i. e., a sign which possesses the divinely imparted virtue of 
signifying and actually communicating grace for our salvation. 

Q. Who instituted the sacraments ? 

A. Jesus Christ, our Lord and Saviour, who by his passion 
merited grace for us and who alone as God-man can grant it. 

Q. Why did Jesus Christ institute the sacraments ? 

A. 1. In order that they might be visible signs of God's in- 
effable goodness and liberality in our regard, and at the same 
time, as it were, the seal of the covenant which He deigned 
to make with us, and His promises in our regard. 

2. Christ wished to express the communication of grace for 
our sauctification by exterior signs in order to present us like- 
wise with external evidences. He wished, further, as St. Chry- 
sostpm very justly remarks, to express this grace by external 
signs, because we are men and not pure spirits, who, by virtue 
of their nature, are capable of perceiving the efficacy of invisi- 
ble grace. 

3. The sacraments are intended as signs and characteristic 
marks by which the children of the Church mutually recog- 
nize and distinguish each other from those outside her pale. 

4. They are means of increasing within us sanctifying and 
actual grace. Thus shines forth in brilliant refulgence, from 
the institution of the sacraments, the admirable love and gen- 
erous goodness of God towards us, His unworthy creatures. 

Q. What are the essential constituents of every sacrament % 
A. 1. A sign affecting the senses, called the matter of the 
sacraments ; thus, in baptism, water is the matter or element. 

2. Words, by which this sign is distinguished from common 
use, and set apart for this holy act, and these words are 
termed the form of the sacrament. The words are : u I bap- 
tize thee, in the name of the Father," &c. St. Augustine 
says the words added to the element give rise to the sacra 
ment. Tract 80, H Joan. 



244 



MANUAL OF THE CATHOLIC RELIGION. 



3. The divine institution, for God alone is the author and 
dispenser of grace. 

4. A certain grace expressed and conferred by the sacra- 
ment, when the matter is joined to the form, for instance, 
in baptism the washing away of the stains of sin from the 
soul of the recipient. 

5. A minister and dispenser of the sacrament, and a re- 
cipient, i. e., a person, who by virtue of divine institution, is 
capable of imparting, and another of receiving the graces of 
the sacrament. 

Q. What, then, is to be taken into consideration when 
treating of a sacrament? 

A. The divine institution, the matter, the form, the effects 
of grace, the dispenser and the recipient. 

Q. How many sacraments are there ? 

A. Seven ; all of which the Church received from her di- 
vine founder, Jesus Christ, by the instrumentality of the 
Apostles, and has ever since faithfully preserved and admin- 
istered. They are as follows : Baptism, Confirmation, the 
Holy Eucharist, Penance, Extreme Unction, Holy Orders 
and Matrimony. 

Q. What is to be observed in general regarding these seven 
sacraments % 

A. That two of these" sacraments impart grace originally 
to those to whom they are administered, viz : baptism and 
penance — hence these sacraments are called sacraments of 
the dead, because they bestow on those spiritually dead in 
sin, the life of grace, sin being the death of the soul ; whereas, 
the other five but increase sanctifying grace in those who 
already live in grace, hence they are styled sacraments of the 
living. Further, there are three of these sacraments that im- 
press a character on the soul. 

Q. What is this character % 

A, This character is a supernatural invisible sign, im- 
pressed upon the soul by the reception of the sacrament, 
which character will eternally remain thereon, either for 
greater damnation or greater glory. This character further 
serves to secure to those who receive the sacrament and live 
in the state of sanctifying grace, the assistance of actual grace 
in the fulfilment of the duties of their station as required of 
them by the sacrament. 



OF THE SACRAMENTS. 



245 



Q. "Wnich of the sacraments impress such a character? 

A. Baptism, confirmation and holy orders. These sacra- 
ments can, therefore, be received but once. The other sacra- 
ments, viz : the adorable sacrament of the eucharist, pen- 
ance, extreme unction and matrimony do not impress such 
a character upon the soul ; they may, therefore, be received 
repeatedly. 

Q. Supposing an unworthy priest administers these sacra- 
ments, are they on that account invalid % 

A, No; for it is not man but Christ, who, by the ministry 
of the priest, imparts grace. 

Q. Does he who receives the sacraments unworthily ob- 
tain the graces they would otherwise impart ? 

A. No : he abuses them, although he enters the state for 
which the two sacraments of condition viz., holy orders and 
matrimony have been respectively instituted. If he enters 
into himself and sincerely repents he obtains the graces im- 
parted by those sacraments which impress a character. 

Q. Whence do we know that there are seven sacraments 1 

A. From the unanimous doctrine and practice of the Church 
from the earliest times. This is proved by all the sects that 
in the first ages departed from the communion of the Church, 
and which still profess their belief in seven sacraments, as 
do the Greeks, Russians, &c. The number and peculiar 
virtues which the sacraments possess, are, moreover, in beau- 
tiful and harmonious connection with the supernatural life of 
the soul, and with tne diffusion and government of the king- 
dom of God upon earth. Man in the order of nature is born, 
increases in age and strength, is nourished, requires remedies 
and particularly in death's dark hour, consolation and support. 
God has deigned most graciously and lovingly to provide for 
all these wants of his children in a spiritual sense, in the or- 
der of grace and supernatural life. We are brought forth in 
baptism to eternal life, strengthened in the sacrament of 
confirmation, nourished to holy and heavenly life in the a- 
dorable eucharist, healed and cleansed in penance, and duly 
prepared and equiped as it were in the sacrament of extreme 
unction, for our lone journey to the unknown and unexplored 
realms of eternity. Holy orders provides for the propaga- 
tion and transmission of the power to dispense these sacra- 
ments, and the sacrament of matrimony for the sanctification 
and propagation of the human race till the end of time. 



246 MANUAL OF THE CATHOLIC RELIGION. 



Q. Whence are derived the ceremonies in use in the ad- 
ministration of the sacraments ? 

A. From the Church, and for the most part from the time 
of the Apostles, who instructed by Christ's word, taught by 
His example, and inspired by the Holy Ghost, instituted 
and ordained them either personally or by their immediate 
successors, in order to excite in us holy dispositions and in- 
spire us with devotion and veneration for these holy acts. 

Practice. Thank God that he has prepared for you so 
many consoling and most powerful means of grace in His 
Church ; and endeavor when receiving them, to do so with 
due preparation, so as not to diminish their efficacy in your 
regard. Take heed that you do not abuse them, or what 
were still worse, sacriligiously profane them. 

Q. Which of these seven sacraments is the greatest ? 

A. All the sacraments are indeed great and sublime, and 
each possesses peculiar excellence ; but the holiest and most 
sublime of all is the adorable sacrament of the altar, which 
contains the author of all grace, Jesus Christ. The most 
indispensable, however, of all the sacraments are baptism 
and penance, these being the life-giving sacraments in the 
order of grace. 

1. Of Baptism. 
Q. What is baptism ? 

A. Baptism is the sacrament of spiritual regeneration by 
the ablution of water and the express invocation of the most 
Holy Trinity, whereby we become children cjf God and mem- 
bers of the Church. 

Q. What is the matter of baptism 1 

Q. The remote matter of this sacrament is natural water, 
spring, sea, well, or rain water, as also the water obtained 
by melting snow, ice, or hail. The prescribed matter, how- 
ever, is water blessed for baptism when it can be had. 
Should there exist any doubt as to whether the water em- 
ployed in baptism on any emergency was pure natural wa- 
ter, baptism would have to be administered again with wa- 
ter known to be pure. Water distilled from blossoms, as 
for instance, rose water is inadmissible, being an uncertain 
matter. The immediate matter is the ablution which may 
be attained in three different ways, viz ; by plunging, pour 



OF THE SACRAMENTS. 



247 



ing, and aspersion, according to the usage of the Church, from 
which we should not deviate. The ablution of the head only 
is prescribed but, in case of necessity, it is sufficient to pour 
the water on any portion of the body, so that it flows over 
the skin. 

Q. What is the form of baptism ? 

A. The form of baptism is this : " I baptize thee in the 
name of the Father, and of the Son, and of the Holy Ghost. 
Amen." Christ teaches us this himself, when commissioning 
His Apostles to go forth and preach the gospel : " Going, 
therefore, teach ye all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost." These 
words of command prove clearly the divine institution of 
baptism. There are three points to be taken into considera- 
tion in the administration of this sacrament, and these points 
ought to be well and generally known, because (as will be 
shown hereafter) any one not only may, but should baptize, 
in case of necessity, hence it is indispensable for every one 
to be duly instructed on this head. 

1. True natural water must be employed in baptism, and 
poured on the recipient. 

2. While the water is being poured on the person bap- 
tized, the prescribed words, " 1 baptize thee, in the name of 
the Father, and of the Son, and of the Holy Ghost," are to 
be pronounced. 

3. It is indispensable to the validity of the sacrament that 
its dispenser intends really to baptize, i. e. to administer the 
sacrament instituted by Christ, and which the Church, when 
baptizing, administers. 

Q. Who is the minister of this sacrament ? 

A. Any one at all may validly administer this sacrament, 
be his condition, religious profession, or persuasion, what it 
may, supposing — and this must be carefully borne in mind, 
— that he intends doing what the Church does. The ordinary 
minister, however, is he who administers it in virtue of his 
office, that is to say, either the parish priest, or some other 
priest or deacon intrusted with this duty. 

Q. May there not be, at the same time, several ministers 
of the sacrament 1 

A. Supposing that one pour the water and the other pro- 
nounce the words, the administration is not valid, because the 
one who pronounces the form does not do what he says. 4< I 



248 



MANUAL OF THE CATHOLIC RELIGION. 



baptize thee (wash thee)," and he who actually perform3 
the ceremony does not pronounce the words accompanying 
his act. This is confirmed by what the council of Florence 
decree in the time of Pope Eugenius, concerning the requi 
sites for the validity of the sacrament, in which we find the 
following : " The sacrament is made up of three constituents, 
of things which form the matter, of words which constitute 
the form, and of the person of the minister who confers it, not 
the persons of the ministers, but in the singular form, the per 
son of the minister. 

Q. Should every one know this ? 

A. Most assuredly ; since in cases where there is danger of 
death to one unbaptized, any one may and should baptize. 

Q. Can the baptism of water be in certain cases, otherwise 
supplied, so that man obtains without it the grace of justifica- 
tion ? 

A. Yes ; either by the baptism of desire, or of blood. 
Q. What is the baptism of desire ? 

A. It is the justification by desire, the unbaptized adult 
earnestly and fervently longing to receive this sacrament, 
joined to perfect contrition and supreme love of God, where- 
by he arrives at justification. Should such a person be un- 
able to realize his sincere desire regarding baptism, he will 
yet be saved as a child of the Church. 

Q. Wherein consists baptism in blood 1 ? 

A. It is the martyr's death for the sake of Christ and the 
true faith, which of course is usually accompanied by the shed- 
ding of blood, and it possesses the same virtue as baptism 
with water, when that cannot be procured. This is the 
teaching of the holy fathers and doctors of theology, as also 
of the Church, who venerates as martyrs and champions of 
the faith the unbaptized catechumens who have given up their 
lives for Christ. 

Q. What are the effects produced by baptism ? 

A. The effects of baptism are — 

L The remission of original sin and of actual sin commit- 
ted before the reception of the sacrament, as also the punish- 
ment attached to them, so that if a person were to die imme- 
diately after having been purified by the regenerating waters 
of baptism, he would be forthwith admitted to the beatific 
vision ; hence we profess in the creed, " I believe in baptism 
for the remission of sins." Council of Trent, 5 sess. 5 cap. 



OF THE SACRAMENTS. 



249 



2. Sanctification communicated by supernatural grace, is im- 
parted to us ; the soul is, in particular, rendered capable of 
ebbing the three theological virtues, faith hope and charity, 
in a meritorious and supernatural manner. Council of Trent, 
6 sess. 7 cap. 

3. We are in this manner spiritually regenerated to life 
eternal. John, iii. 5. 

4. We are adopted as children of God. Gal iii. 26. 

5. We become members of the Church, and by the com- 
munion of saints, partakers in all her goods and graces. Acts, 
ii. 41. 

6. We are elevated to the dignity of heira of heaven. 
Mark, xvi. 16. 

Of the Ceremonies used in the Administration of Baptism. 

Q. Why does the Catholic Church make use of various 
ceremonies in baptizing ? 

A. Partly as emblems of the effects of baptism, and partly 
to remind us thereby of the obligations we take upon our- 
selves by its reception. 

Q. Is the use of these ceremonies of ancient date ? 

A. Yes ; it is derived from the primitive Church, as we 
shall presently show. 

Q. May baptism be administered without employing the 
usual ceremonies ? 

A. The omission of the prescribed ceremonies is prohibited 
under the pain of sin, when a case of necessity does not nulli- 
fy the prohibition, and should this have occurred in such an 
emergency, the ceremonies must, if possible, be afterwards 
performed. 

Q. Why is the catechumen brought first to the Church 
door ? 

A. Because he is still denied by the guilt of sin, and hence 
unworthy of entering the house of God. " Holiness becom- 
eth Thy house, O Lord !" says the royal prophet. Further, 
because baptism admits him to the Church. The exorcism? 
are performed at the portal and the doctrines of the Churck 
briefly explained, so that the catechumen may know what he 
in future has to believe and practice. He is also prayed over 
and the holy gospel is read ; he is then breathed upon, hereby, 
11* 



250 



MANUAL OF THE CATHOLIC RELIGION. 



as St. Augustine says, " The inimical might of Satan, who has 
hitherto had the unbeliever in his power, is broken." St. 
August. Lib. 1 de Symb. cap. 1. 

Q. Is the practice of exorcising catechumen ancient in the 
Church? 

A. Most certainly ; for St. Augustine refuting the sophis- 
tries of Pelagius, proves from this custom, that children are 
born under the dominion of Satan, and in another place he 
says that this custom has been universally adopted in the 
Church. Lib. 2. de nupt. et concup. cap. 18. 
^ Q. Why is breathing on the catechumen joined to the ex- 
orcism 1 

A. When Christ imparted to his disciples the Holy Ghost 
he breathed upon them. John, viii. 20. The priest's breath- 
ing on those to be baptized express the expulsion of the 
evil one, and the approach of the Holy Spirit. St. Augus- 
tine also speaks of this ceremony. Lib. 6. contra Julian, 
cap. 2. 

Q. What is then done with the one to be baptized ? 

A. The sign of the holy cross is impressed on the brow, 
breast, eyes, ears, and the remaining senses of the catechu- 
men, to show, that in the sacrament of baptism a character 
of Jesus Christ, i. e. an indelible character is impressed. 

2. That his senses are sanctified by faith in Christ to the 
true worship of God and our Lord J esus Christ. 

3. That he must endeavor with all his natural and spiritual 
endowments to profess openly his faith in Christ and His 
Church even at the sacrifice of his life. 

4. That as a Christian he must be at the cross of Jesus 
Christ. 

5. Finally, that the life of a Christian is not to be a vo- 
luptuous and sensual one, according to the dictates of the 
flesh, but a life of self-denial, and hence that he is not to be 
surprised, if, as an adherent of the crucified God, he meets on 
his journey through life, with many trials and adversities, as 
this is the probation to which all are subjected, and which, when 
patiently and resolutely borne will obtain for us an exceeding- 
ly great reward in the mansions of eternal joy and glory. 

Q. Why is blessed salt placed on the catechumen's 
tongue % 

A. 1. To signify that he is to be delivered from the cor- 
ruptions of sin, that he is never more, to admit it to the shrine 



OF THE SACRAMENTS. 



251 



of his heart, but that he is to remain pure and inviolate in 
order to fit himself for the reception of greater graces. 

2. That he is to acquire a relish for things spiritual. 

3. That by true faith that divine wisdom is conferred on 
him, which he is to prove in all his actions, so that he may 
never have to reproach himself with precipitation, imprudence 
or crime. Salt is an emblem of prudence. 

4. That by the graces communicated in baptism, the body 
may once more be freed from all corruption. 

Q. What is signified by the imposition of the minister's 
hands % 

A. The imposition of the dispenser's hands signifies the re- 
conciliation in virtue of which he who was formerly secluded 
from the pale of the Church, is now admitted to her maternal 
bosom. It is further used, as St, Augustine says, in order 
that henceforward the evil one may not presume to re-enter 
the dwelling from which he has been expelled. St. August- 
ine, Liber 2. de pec. mer. cap. 26. 

Q. Why are the ears and nostrils of the catechumen moist- 
ened with spittle ] 

A. The priest who administers the sacrament moistens the 
catechumen's ears and his nostrils with spittle while pronounc- 
ing the words used by Christ when touching the ears and the 
tongue of the man possessed by a dumb devil, " Epheta." 

1. To show that man has become a true and living mem- 
ber of Christ united with the divine head. 

2. That the spiritual ear of the heart has been opened, and 
that man is no longer deaf to the divine promises, threats, 
and warnings, but that he readily recognises the voice of His 
Lord and shepherd and distinguishes it from strange voices 
as Christ says, " My sheep know my voice. John, ix. 

3. The nostrils are moistened with the spittle to signify, as 
St. Ambrose says, that one baptized, spiritually receives the 
fragrance of piety. St Ambrose, Lib. de Sacra, cap. 1. 

Q. What ceremony now succeeds ? 

A. The abjuration ; the person baptized is asked, " Do you 
renounce the devil and all his works % n to which he, or the 
sponsors in his name, reply, " I do renounce him." That the 
usage has been derived from the apostolic times is attested by 
the Holy Fathers in various passages ; we also find it mention- 
ed in the Apostolic Constitutions, Lib. 1. 



252 



MANUAL OF THE CATHOLIC RELIGION. 



Q. Why is this abjuration pronounced before the reception 
of baptism % 

A. In order that all the faithful may know that the princi- 
pal duty imposed by their Christian profession is that, " They 
are not of the world, as I (Christ) also am not of the world :" 
John, xvii. 16 ; i. e. that they abandon the pernicious maxims 
of the world and all it contains, and ever live spiritually 
united with the God who so graciously deigns to adopt them 
as his children, " In the expectation of the blessed hope, and 
the coming glory of the great God." That they may further 
understand that this renunciation of all that is opposed to the 
divine will and ordinance is so essentially and immediately 
united to the Christian name that he who lives not up to its 
dictates incurs great guilt and likewise perjures himself. 

Q. Why does the priest demand of the catechumen at the 
font, " Dost thou believe in God the Father V upon which 
he, or his sponsors reply, " I do believe 1 

A. To remind us that baptism without true faith, will be 
of no avail to us. "He that believeth and is baptized shall be 
saved ; and he that believeth not shall be condemned." Mark, 
xvi. 16. The sponsors are also reminded that when the in- 
fant shall have arrived at the use of reason, they are bound 
to have it duly instructed in the principles of the Holy Cath- 
olic faith. 

Q. What is meant by annointing the catechumen's breast, 
and shoulders with holy oil ? 

A. To denote that he has now entered the lists as a cham- 
pion of Christ against the devil, the world, and the flesh ; 
that he is to preserve a pure heart and resolutely crush in the 
germ every thought unworthy of his high calling, and bear 
with fortitude the pressure of whatever afflictions or burdens 
it may please his Lord and Master to inflict upon him. 

Q. Why is the head of the person baptized anointed with 
chrism % 

A. To show that he has now received in baptism, the grace 
of the Holy Ghost ; further that as he is internally annointed 
with the joy and grace of the Holy Ghost and externally with 
chrism, he may be more forcibly reminded of the reasons why 
he is called a Christian. 

Q. What is signified by the white garment with which the 
priest clothes the neophyte ? 

A, It signifies that he has put off the old man and put on 



OF THE SACRAMENTS. 



253 



the new. JZphes. iv. 24. Further, the spotless innocence ob- 
tained after the washing away of the stains cleaving from 
birth to our souls. This purity we should carefully guard 
against every breath of sin and corruption, so that we secure 
our salvation, for nothing impure is admitted into the king- 
dom of God. Apoc. xxi. 27. 

Q. What is signified by the candle given to the neophyte 1 
A. The holy rite is concluded by giving to the neophyte 
a burning candle, with the words, " Receive this burning can- 
dle and preserve unsullied thy baptismal robe, observe the 
commandments of God, that when the Lord comes to the 
wedding feast, thou, with all the saints of the heavenly host, 
mayst come to meet Him and enter into the possession of 
life everlasting. The burning candle is further emblematical 
of the three theological virtues, infused into the heart in bap- 
tism. Faith is symbolized by the light, hope and charity 
by the flame. The candle is put in the neophyte's hand, be- 
cause it suffices not to preserve faith, hope and charity in the 
heart, when not manifest in the works, remembering what the 
Apostle says : " Being mindful of the work of your faith, and 
labor, and charity, and of the enduring of the hope of our 
Lord Jesus Christ, before God and our Father." 1 Thess. i. 
3. The neophyte is then dismissed in peace. It is intended 
as an admonition that he shall press forward from virtue to 
• virtue, and soar ever upward to the regions in which is en- 
throned the source of celestial life and purity unstained, God 
the Saviour. 

Q. Must there be at least one sponsor, or more, at bap- 
tism ? 

A. There must, according to the ordinance and practice of 
the Church from the earliest ages. 

Q. How many sponsors are required % 

A. A godfather and godmother, or a godfather or god- 
mother, according to the ordinance of the Council of Trent, 
sess. xxi v., can. 2. The Church is averse to more than two 
sponsors , on account of the spiritual affinity, arising between 
the parties, being an obstacle to the validity of matrimonial 
alliance. When others, besides one godfather and godmoth- 
er, are called upon to act as sponsors, the others are merely 
witnesses or honorary sponsors. 

Q. Who contracts this spiritual alliance, and with whom 1 

A. He who administers the sacrament, enters into a spirit- 



254 



MANUAL OF THE CATHOLIC RELIGION. 



ual relationship with the neophyte and its parents ; the spon- 
sors, the one for whom they act in this relationship, and the 
neophyte's parents ; so says the Council of Trent. This affin- 
ity is an impediment to marriage. 

Q. What are the duties imposed on sponsors 1 
A. They are manifold and of great importance, for, 

1. They are bound to answer for the child the questions, if it 
renounces the devil, the world and the flesh, if it believes all 
the Church proposes, just as if the child pronounced the words 
itself with the full determination of realizing them in work. 

2. They bind themselves to instruct the child ; hence they 
pledge themselves, and become security and witnesses to the 
Church that they will do their utmost to have the child in- 
structed in the faith, on arriving at the age of reason, and to 
cause it to persevere therein. This duty becomes still more 
binding when parents either neglect or become in any way dis- 
qualified for or incapable of fulfilling their paternal duties. 

3. They are to give the neophyte a name. 

Q. What kind of names should sponsors select for their 
god-child ? 

A. They should see that heathen names are not chosen, but 
rather the names of the saints, solemnly venerated in the 
Church, or the names of angels mentioned in the Holy Scrip- 
ture, so that by their intercession the children may be guarded 
and protected, stimulated to imitate their example, to endeavor • 
to arrive at perfection, and at length to join them in the 
realms of unfading bliss. 

Q. May persons not in communion with the Church be ad- 
mitted to act as sponsors ? 

A. No ; because they cannot possibly fulfil the duties im- 
posed by the sponsorship. How can they instruct a child in a 
faith which they neither know nor profess ? 

Q. What is the baptismal covenant ? 

A. The baptismal covenant is a covenant which God deigns 
to make with man in baptism. God promises and grants by 
baptism the greatest gifts, goods and graces, on condition 
that the recipient preserves his faith, and strives after justice 
He who receives the sacrament, accedes to these conditions, 
and promises to live in holiness, and to persevere to the end 
therein. When adults are admitted to the sacrament of re- 
generation, sponsors are required to attend as witnesses, 
whereas at the baptism of infants they are securities. Speak- 



OF THE SACRAMENTS. 



255 



ing on this subject;, St. Augustine says : " Infants profess 
their faith by the words of those in whose arms they are 
borne, and the Church, as mother, grants them speech by her 
faithful." St. Augustine, Lib. de peccato. merit, c. 19. This is 
the covenant made between God and the neophyte. We 
adopt this term, because we consider it peculiarly adapted not 
only to express our object, but also the obligations which man 
takes upon himself: furthermore, because it is authorized by 
scriptural usage ; for we frequently find in the inspired pages 
the term " covenant," particularly in passages relating to the 
Church of Christ. As this covenant lasts as long as our mor- 
tal pilgrimage, we should frequently renew it, particularly on 
the festival of our patron Saint, on our birthday, and similar 
occasions. We cannot recall too frequently the duties im- 
posed on us by baptism. St. Ambrose says, speaking on this 
subject : " Thou hast entered the sanctuary of regeneration, re- 
peat the questions put to thee on this occasion, and ponder 
well on the answers thou hast given. Thou hast renounced 
the devil and his works, the world with its pomps and pleas- 
ures. Reflect well on thy words then spoken, and never lose 
sight of the obligations thou hast taken on thyself." Herein 
principally consists the practical utility as regards our spirit- 
ual lives, of what we have said of this first, and most essen- 
tial of sacraments. Live up to thy baptismal pledge, deviate 
not a hair's breadth from the path marked out to thee by the 
law of Him, whose co-heir thou hast become, and then thou 
needst not fear for thy salvation. Deplore sin bitterly, be- 
wail thy misfortune, shouldst thou have already sullied thy 
baptismal robe, and forfeited thy ineffable dignity, as heir of 
the Most High, by the commission of grievous sin, and en- 
deavor by redoubled zeal, fidelity and penance, to atone for 
thy past transgressions. 



Of Confirmation. 

Q. What is the Sacrament of Confirmation ? 

A. It is the sacrament in which those baptized receive by 
the unction with chrism, united with the word of God, the 
strength of the Holy Ghost, in order that they may profess 
their faith with fortitude, and live according to its dictates. 

Q. How is the divine institution of this sacrament proved? 



256 MANUAL OF THE CATHOLIC RELIGION. . 

A. From Holy Scripture. The Holy Evangelist Luke 
expressly says, that the faithful received extraordinary graces 
by the imposition of the hands of the Apostles. Acts, viii. 
17; x. 17. The bishops being the successors of the Apostles, 
and their representatives, the same effects are essentially 
wrought by the imposition of their hands, as St. Cyprian 
says : " The truth is in this symbol and the spirit in this sa- 
crament." Serm. de unct. chrism. We may also add the 
following canon, known in the earliest ages of the Church : 
" All the faithful after baptism are to receive the Holy Ghost 
by the imposition of the bishop's hands, in order that they 
may be made perfect Christians ; because, by the communi- 
cation of the Holy Ghost, the hearts of the faithful are en- 
larged to prudence and constancy. 

Q. What is the matter, and what the form of the sacrament 
of confirmation 1 

A. The matter of the sacrament is a mixture of oil and 
balsam, blessed by the bishop, and known from the most an- 
cient times under the name of chrism. With this the brow 
of the recipient is anointed ; that the imposition of the hands 
of the minister of the sacrament is united to the unction an- 
ointing, is proved by the manner in which this holy act is 
performed, and in this sense must the passages of Scripture and 
the Holy Fathers, referring to this subject, be understood. 
As to the definite form of the words pronounced, the bishop, 
whilst imposing his hands and anointing, says these words : 
" I sign thee with the sign of the cross. I confirm thee with 
the chrism of salvation, in the name of the Father, and of the 
Son, and of the Holy Ghost. Amen." 

Q. Who is the ordinary minister of the sacrament of con- 
firmation ] 

A. The bishop, as we are taught by the example of the 
Apostles, and by the tradition of the Church. A priest, how- 
ever, may validly become the minister of the sacrament in 
an extraordinary case, and with the special permission of the 
Holy See. The words of St. Jerome to Ereginus, tend to 
prove this : " What does the bishop do, that the priest may 
not do, excepting only the conferring of holy orders ?" Thus 
it is only the sacrament of orders that can never be confer- 
red by a simple priest. It is even quite customary in the 
Greek Church, with the privilege and consent of the Holy See, 
that the priests who administer baptism, immediately after, 



OF THE SACKAMENTS. 



25? 



confer the sacrament of confirmation. The same privilege 
has been granted by the Pontiffs in the Latin Church, not un- 
frequently to missionaries. 

Q. Who may and should receive this sacrament, and when 
does it become incumbent on the faithful ? 

A. Every baptized Christian is capable of receiving this 
sacrament for we read of the Apostles that they imposed 
their hands on all those baptized, and it was customary in 
the primitive days of the Church to confirm immediately after 
baptism, without regard to the age, sex or condition of the 
neophyte. And is it not most just that all should receive 
the sacrament, which is the strength and confirmation of the 
Spirit? It is true, indeed, that infants are not obliged to 
take the field against the enemies of their salvation, yet they 
are called upon to prepare for the approaching combat, and 
arm themselves for the all-deciding ordeal of temptation and 
suffering, which, unless immediately taken to the bosom of 
their Heavenly Father, they shall certainly have to go through, 
so that they may receive the perfection of this grace, to the 
end that when the critical moment arrives, they may more 
surely be victorious. Still, it is advisable to postpone the re- 
ception of this sacrament, unless in case of necessity, till the 
age of seven or, according to the different circumstances of 
time and place, until after the reception of the adorable Eu- 
charist, and this for the following reasons : 

1. On account of the greater veneration paid to the sac- 
rament, when received after due preparation. 

2. Because it is more efficacious when imparted to those 
duly prepared. 

3. In order that the profession made by sponsors in bap- 
tism, may be personally renewed and confirmed by the per- 
son to wBom the sacrament is administered. 

4. In order to obviate the danger of receiving the sacra- 
ment twice, the repetition being of course invalid ; when the 
sacrament is administered to those arrived at the age of rea- 
son, this cannot easily occur. * 

Q. What is the preparation required for receiving this 
sacrament % 

A. The candidate for confirmation must be in the state of 
sanctifying grace ; hence, should he have forfeited his baptismal 
innocence by a formal transgression of God's commandments, 
he must approach the tribunal of penance. Those, therefore, 



258 



MANUAL OF THE CATHOLIC RELIGION. 



who are about to receive this sacrament should be exhorted 
to strive to obtain the utmost purity of conscience, in order 
to prepare a fit dwelling for the Holy Spirit. 

Q. Why does the bishop give to those confirmed a slight 
blow on the cheek ? 

A. To signify that they have now enrolled themselves un- 
der the banner beneath which victory is obtained, not by re- 
pelling violence by violence, but by bearing patiently insult, 
indignity and injustice, for Christ's sake, as it is written of 
the Apostles : " And they indeed went from the presence of 
the council rejoicing that they were accounted worthy to suf- 
fer reproach for the name of Jesus." Acts, v. 41. 

Thus was it that the martyrs struggled against their per- 
secutors and Christ's enemies, joyously and tranquilly turn- 
ing one cheek to the heartless scoffer and persecutor who struck 
them on the other, cheerfully and patiently enduring every 
torture for Christ's sake. 

Q. Why are sponsors chosen in confirmation 1 

A. Sponsors are admitted at confirmation in order that by 
their virtuous example they may encourage the neophyte in 
the spiritual combat. The sponsors of course must have al- 
ready received this sacrament. This act cannot be wantonly 
deferred and neglected, without incurring the guilt of sin. 

Q. Is the sponsorship attended in this sacrament also by 
the contraction of spiritual affinity % 

A. It is"; this affinity is contracted with the minister of 
confirmation, the person confirmed, and his parents. 

Q. What are the advantages afforded by the reception of 
Jhis sacrament for spiritual life 

A. 1. It endues us with strength and high courage, and 
powerfully moves us to thank God for the inestimable grace 
of having been admitted to the knowledge of Truth* 

2. It inspires us with zeal in co-operating with the sugges- 
tions of grace, so that we may never be unfortunate enough to 
sadden the spirit of God within us. It also admonishes us 
frequently to renovafl£ in ourselves the graces received in 
this sacrament, and to conduct ourselves resolutely, under 
the banner of the cross, as faithful soldiers of Christ. 

3. We are reminded that our bodies are temples of the 
Holy Ghost, and that we should ever treat them accordingly. 



OF THE SACRAMENTS. 



259 



Of the most Holy Sacrament of the Altar. 

Q. What is the holy sacrament of the altar ? 
A. It is the sacrament of the body and blood of our Lord* 
Jesus Christ, and, under the form of bread and wine, insti- 
tuted by Him as the spiritual food of our souls. 
. Q. What then is the term applied by excellence to this 
sacrament 1 

A. It is called the Eucharist. This is a Greek word, equiv- 
alent to a grateful remembrance or thanksgiving, because in 
this sacrament is solemnly and gratefully celebrated the glo- 
rious passion of Christ our Lord, and the endless benefits 
conferred by Him on the human race ; also, because our true 
and loving Saviour is given us as our spiritual nourishment, 
consolation, strength, and all, for which ineffable benefit we cer- 
tainly owe Cod our most fervent thanks. Indeed, so incon- 
ceivably great is this grace and gift, that man, in the boldest 
aspirations of hope, might have never presumed to imagine 
that Jesus Christ, seated at the right hand of God in the king- 
dom of His glory, should so perfectly give himself to us, that 
we ourselves are His, and by this divine sacrament are in a 
manner so unspeakably intimate, holy and blissful, united and 
incorporated with Him. Hence the reception of this adorable 
sacrament is termed communion, i. e., union, because it unites 
us to each other as members of one and the same body. It 
is also known by the name of viaticum, because it is the celes- 
tial food by which we are nourished and supported on the 
way through life, and particularly when about to leave earth's 
thorny path and pass on to the unknown realms of eternity, 
there to meet our judge and hear our doom. 

Q. Who instituted this sacrament, and at what time ? 

A. Our Lord and Saviour Jesus Christ instituted this, sac- 
rament at the Last Supper, as we learn from the Evangelists. 
Math, xx vi. 26 ; Mark, xiv. 22 ; Luke, xxii. 19 ; Cor. xi. 23-26. 
At that solemn moment, He delivered to the chosen few His 
own adorable body under the form of bread, and His precious 
blood under the form of wine, commanding them and their 
successors to do the same in commemoration of Him. 

Q. What are the principal points demanding our attention, 
when treating of this august sacrament % 



5 



260 



MANUAL OF THE CATHOLIC RELIGION. 



A. The five following: 1. Of Christ's true and real pres- 
ence in the sacrament of the altar ; 2. Of the transubstantia- 
tion of the bread and wine ; 3. Of the sacrifice made thereof ; 
4. Of the Holy Communion ; 5. Of the adoration and venera- 
tion to be paid to this greatest of sacraments, 
i 

Of Christ's real presence in the most Holy Sacrament of the 

Altar. 

Q. Who is truly and really present in the sacrament of 
the altar ? 

A. Christ the Lord, as God and man, body and soul, whole 
and entire, truly and actually, and under the form of bread and 
wine. This is incontestibly proved by the words of institu- 
tion, for Christ, taking at the Last Supper the bread, a.id 
then the chalice into His hands, and wishing to assure us of 
the truths of this sacrament, spoke as the great lawgiver of 
the New Testament, as one making a last will and testament, 
the solemn and definite words : " Take ye and eat, for this is 
my body." " This is my blood that shall be shed for you." 
Matth. xxvi. Of this institution He has previously asserted and 
solemnly confirmed His assertion : " My flesh is meat indeed, 
and my blood is drink indeed ; I am the living bread that 
came down from heaven, whoever eats of this bread shall 
live for ever, and the bread that I will give is my flesh for the 
life of the world." John, vi. Whoever then holds sacred 
the words of Christ, will, with the Apostles and the tradition 
of the Church, believe and steadfastly profess with us these 
words of the Divine Legislator, by which He left in this tes- 
tament His true, real, and essential presence in the adorable 
sacrament. St. Cyril professes with the Holy Fathers in the 
following words, his faith in this mystery : " Since Christ 
himself declares of the bread : 4 This is my body, 5 who shall 
dare to doubt it ; since He declares, 4 This is my blood,' 
who presumes to doubt its being really His blood V At 
the nuptial feast of Cana in Galilee, He once transformed 
water into wine, which much resembles blood, and shall we 
presume to hesitate in believing that He changes wine into 
His blood ] Look not, therefore, on the bread as mere bread, 
or the wine as mere wine, for it is the body and blood of 
Christ, as is evident from our Blessed Lord's own words. 
Even should thy senses furnish thee with a different testimony 



f 



OF THE SACRAMENTS. 



261 



in* this regard, thy faith should so strengthen thee, that thou 
wilt judge, not by the taste, but firmly believing, without yield- 
ing to even the slightest doubt, that Christ's body and blood 
have been given to thee." Catech, 9. 

Q. How is Christ present in the adorable sacrament 1 
A. Christ is wholly present in the fullness of His glory 
under each form individually ; wholly and entirely under the 
form and appearance of bread, wholly and entirely under the 
form and appearance of wine, because He is present in both 
as He is and exists in heaven. He is, moreover, wholly and 
entirely present under each and every particle of the sacra- 
mental species, be they ever so minute : were not this the 
case, He should be separated and broken in the Holy Com- 
munion, which is an absurdity to suppose. " For Christ," as 
says the Apostle, " dies no more after having risen again." 
Bom. vi. 9. 

The incomprehensibility of this holy presence should not 
perplex us, as every reasonable person will readily assent to 
what the great St. Augustine says, viz. : "That God, In His 
omnipotence, is able to do more than our understanding is 
capable of comprehending." The essence of even the common 
objects surrounding us is, and remains to us an impenetrable 
mystery ; for who can explain the manner in which bread, 
and nourishment in general, is changed into the substance of 
our own body and blood. How then shall we presume to 
fathom the mystery of transubstantion ? The manifestation 
of God's omnipotence and infinite wisdom naturally far sur- 
passes the limited powers of our understanding. Let it suf- 
fice for us to know, that God does or has done any thing, in 
order to believe and profess it as undeniably true. 



Of Transubstantiation. 

Q. In what consists the change, or transubstantiation, occur- 
ring in the Holy Sacrament of the Altar ? 

A. It is the change of the whole substance of the bread and 
wine into the substance of the body and blood of Christ. 
This transubstantiation is effected by Divine omnipotence, 
through the medium of the duly pronounced words of conse- 
cration by a lawfully crdained priest. 

Q. How is this transubstantiation proved ? 



262 



MANUAL OF THE CATHOLIC RELIGION. 



A. It is proved on the same grounds as Christ's real and 
true presence in the august sacrament. 

1. From the words of institution, for Christ expressly says, 
" This bread (which I hold in my hand and which you see me 
hold) is my body." Whoever heard these words pronounced 
by Christ's own divine lips, could not possibly have attached 
to them any other signification than that which Christ gives 
them. Pie says, as it were, "This which I hold in my hand, 
and which has the appearance of bread, is not bread, but my 
body." Just as if Christ, at the nuptial feast in Cana of Gal- 
ilee, had pointed to the stone jugs, saying, 66 This is not water, 
but wine ;" every one who was aware of the pitchers having 
been filled with water, must necessarily have come to the 
very just conclusion that it had been changed into wine. The 
same remarks apply to the chalice. 

2. Had the substance of the bread and wine remained, 
Christ must necessarily have employed a very different form 
of speech. He would have been obliged to say, " in, or 
amongst the particles composing the bread," or " with the 
bread," or " here is my body." For the institution of a new 
law, covenant, or testament, such as Christ was then making, 
urgently required fixed, clear, and accurately denned lan- 
guage ; and this so much the more, as a misinterpretation of 
the departing Saviour's words would infallibly lead to idola- 
try, or, as it is generally styled, the adoration of bread, or 
" bread worship." Christ speaking of His flesh, which He 
proposes leaving us as food, and of His blood, as our spiritual 
drink, says, " My flesh is meat indeed, and my blood is drink 
indeed." John, vi. 

From this it is sufficiently evident that it is not of 
bread and wine He speaks, but of the reality of His 
sacred body. An example will serve to illustrate this. We 
read in holy writ that Lot's wife was changed into a pil- 
lar of salt. Now, as in this transformation the inner substance 
of the body was changed, and the exterior form remained so 
also in this august sacrament, for the substance of the bread is 
changed to the body of Christ, while the exterior form and 
appearance remains unaltered. The same holds good of the 
chalice. The form, the taste, the scent, all the accidents of 
the wine remain, without its substance, as a veil for the blood 
of Christ, yea, Christ whole and entire. This is the constant 
and unanimous doctrine of the Church and all the Holy Fa- 



OF THE SACRAMENTS. 



263 



thers. St. Cyprian says, treating of this subject : " The bread 
which the Lord gave to His disciples, is not figuratively but 
essentially changed by the omnipotence of 4 the word made 
flesh.' " Serm. de coena Domini. 

St. Ambrose says : "Thou wilt, perhaps, say, c I see some- 
thing else, and yet thou declarest that I receive the body of 
Christ. 5 " To this he replies : " The sacrament which thou 
receivest is called forth by God's own words. If the words 
of the Prophet Elias were sufficiently powerful to call down 
fire from heaven, shall not the words of Christ be powerful 
enough to change the species of the elements ? Thou hast 
read of the works of creation : ' He spoke, and it was done. 
He commanded, and the whole world immediately existed.' 
Now, the words of Christ, which made of nothing that which 
was not, are they unable to transform that which already is, 
into that which it was not ? It is no less a work of omnipo- 
tence to call new beings into existence than to change the sub- 
stance of those already existing." Lib. de Initiandis c. 3. 
St. John Chrysostom says : " He who sanctifies and changes 
these gifts is Christ himself." Homil. 83 in Matt. St. John 
Damascene teaches: "Bread and win o are changed into the 
Body and Blood of the Lord. If thou inquirest how this is 
accomplished, attend to the reply given thee by the Holy 
Spirit," Lib. 4 de Fide Orth. c. 14. 

The Church pronounces this dogma in the Council of Trent 
tn the following terms : " If any one say, that in the most holy 
Sacrament of the Altar, the substance of bread and wine re- 
mains present with the substance of the Lord Jesus Christ's 
Body and Blood, and denies the wonderful and peculiar change 
of the whole substance of the bread into the Body, and the 
whole substance of wine into the Blood, so that the appear- 
ances of bread and wine only remain, which change the Catholic 
Church terms, with peculiar propriety, transubstantion, let him 
be anathema." Sens. 2. 



Of the Holy Sacrament of the Eucharist as a Sacrifice. 

Q. When does the holy sacrament of the altar possess the 
qualities of a sacrifice % 

A. At the consecration, by the transubstantiating words of 
the priest ; for at that moment Jesus is, as it were, immolated 



264 



MANUAL OF THE CATHOLIC RELIGION. 



in an unbloody manner, as a holocaust of praise, adoration and 
thanksgiving, and likewise as a propitiatory victim, for the sal- 
vation of the living and the dead. 

Q. What is the name applied to this sacrifice ? 

A. The Holy Mass. 

Q. What is the sacrifice of Mass considered in itself? 

A. It is the transubstantiation, immolation, and participa- 
tion of the body and blood of Jesus Christ instituted in com- 
memoration of the bloody sacrifice consummated by our Lord 
on the bloody tree of the cross in pain ineffable, and ignominy 
unexampled. It is the same sacrifice as that offered by Christ 
on the cross, and its representation. For it is the same sweet 
and loving Saviour who on Calvary's Mount and on our al- 
tars immolates himself a victim of praise and propitiation for 
us, his sinful brethren. It is also the representation of this 
great sacrifice, because Christ's bitter death is emblematically 
expressed by the consecration of the two species, and the 
body of Jesus Christ being offered up, as it w T ere, separated 
from his precious blood. 

Q. Who instituted this sacrifice % 

Christ himself, at the last supper, saying : " Do this in com- 
memoration of me." Luke, xii. This is the doctrine of the 
Church and all the Fathers, and is confirmed by the Council 
of Trent, 22 Sess., in the following words : " If any one as- 
sert that Christ by these words, 1 Do this in commemoration 
of me,' did not constitute the Apostles priests, and command 
them and other priests to offer up His body and blood, let him 
be anathema." And again, " If any one say that there is not 
a true and real sacrifice presented to God in the Holy Mass, 
let him be anathema." Canon, 1, 2. 

1. The sacrifice of the Mass is the oblation which replaces 
the numerous victims of the Old Law. It is now offered up 
by all nations of the earth, in order, as we read in the prophet 
Mai. i. 11, " Worthily to praise God, and the name of our 
Saviour" 

It is the great sacrifice of which all former oblations w r ere 
but types, and from which they received their efficacy. Let us 
consider what the Holy Fathers say on this subject. St. 
Cyprian writes thus : " We behold the same sacrament and 
sacrifice of the Lord symbolized in the priest Melchisedeck, 
for who can be more justly termed the priest of the Most High 
God than our Lord Jesus Christ w T ho presented to the Father 



OF THE SACRAMENTS. 



205 



the great victim, his own body and blood, under the form of 
that which Melchisedeck once offered bread and wine/ 5 Ep % 
63 ad Coecilium. 

St. Gregory of Nyssa teaches : " He offers himself up as 
an expiatory victim for us, and as a victim immolates him- 
self; thus he is at the same time a priest and the Lamb of God 
which taketh away the sins of the world." And when did He do 
this % When on giving to the assembled Apostles His body as 
food and his blood as drink, he declared that the sacrifice of the 
Lamb was already consummated." Orat. 1. in Christ resurr. 
St. Austin says : " Before this sublime and only true sacri- 
fice all false sacrifices depart." Lib. 10, de civit Dei. 

Q. To whom is the sacrifice of the Mass offered ? 

A. To the triune God alone. 

Q. Why is this oblation made? 

A. The reasons for the oblation of this holy and spotless 
victim are thus enumerated by the Council of Trent. "If 
any one assert that the sacrifice of the Mass is merely an ob- 
lation of praise and thanks or a mere 'commemoration of the 
sacrifice consummated on the cross, and not also an expiatory 
victim, or that it benefits only those who partake of it, or 
that it should not be offered for the living and the dead, for 
sins, punishments, atonements and other necessities, let him 
be anathema." 22. Sess. 3. Canon. In this canon of the Church 
the following dogmas are included and pronounced. 

1. That the sacrifice of Mass is a victim of adoration and 
praise. 

2. That it is offered to God in thanksgiving, or in other 
words, that it is a victim of thanksgiving. 

3. That it ig a deprecatory sacrifice, and may be offered 
to the Father of Mercies for all the necessities of the Church 
militant and suffering. 

4. That it is an expiatory sacrifice, and not a mere com- 
memoration of Christ's bloody death on the cross, and that 
hence, 

5. It benefits not only those who partake of the sacrament, 
but those also who assist at the celebration of this sacrifice of 
'the New Covenant. 

6. Finally, that it is offered up for the necessities of the 
living and the dead, 

St. Cyril's beautiful words serve us as sufficient proof, since 
12 



266 



MANUAL OF THE CATHOLIC RELIGION. 



they but re-echo the sentiments of all the Fathers and Doctors 
of the Church. The perfect spiritual sacrifice of the unbloody 
worship having been consummated, we implore God, for the 
sake of the great Victim thus immolated, to grant unity and 
peace to His Church, true peace to the world, grace for po- 
tentates, soldiers, allies ; for those who are stretched on the 
bed of sickness ; for all who stand in need of assistance do we 
all pray and present this sacrifice, during which we also call 
to mind those who have departed this life, firmly believing 
that the souls, for whom we pray will derive great benefit, 
when this holy Word and Victim, fruitful in grace and in 
blessings, reposeth on our altars. Christ, who immolated 
himself for our sins, we offer up, in order to propitiate our 
good God in our behalf and theirs." Cath. 24. 

The most perfect proof that the adorable sacrifice should be 
offered to the Divinity, for each and all of these ends, is de- 
rived from the fact that Christ, who is priest and victim, cer- 
tainly contains within himself more than sufficient grounds for 
the offering up of this sacrifice for all these intentions. 

Q. What does the Mass, with its ceremonies, signify and 
represent ? 

A. It is not only the commemoration of our Saviour's most 
bitter Passion and death ; it also calls to our minds the whole 
economy of our salvation. The Introii is emblematic of the 
yearning of the patriarchs, prophets and all the just of olden 
times for the advent of the Messiah. The " Kyrie Eleison" is 
an emblem of their prayers and sighs for His appearance, and 
their longing to offer Him up to God as an expiatory sacrifice. 
The " Gloria'' recalls the joyful event of our Saviour's birth ; 
the Collects, which immediately follow, His presentation and 
oblation in the temple. The Epistle which is read on the left 
side of the altar signifies the mission of the Baptist, who in- 
structed and admonished man. The Gradual, the preparation 
made by his exertions for the arrival and knowledge of Christ 
Jesus. The Gospel, which is read on the right side of the altar, 
signifies Christ's apostolic office of teacher, by which he has led 
us over from the left to the right hand, u e., from things tem- 
poral to things eternal, from the dominion of sin, beneath the 
sweet sceptre of grace. Lighted tapers and incense are used 
during the chanting of the Gospel, in order to signify that the 
Gospel enlightens the world and fills it with the fragrance of 
God's glory. The Credo is emblematic of the election and 



OF THE SACRAMENTS. 



267 



mission of Jesus Christ, his apostles and disciples. The Offer- 
tory and Secret, immediately following the Credo, refer to the 
voluntary oblation, and preparation made by Christ for his 
approaching sufferings. The Preface, which is entoned in a 
loud voice and concludes with an exulting strain of " Hosan- 
nas," signifies the triumphant entry of Christ into Jerusalem 
on Palm Sunday. The Canon, recited in a low voice imme- 
diately after the Preface, calls to mind the desolation attend- 
ing Christ's bitter sufferings. The elevation of the sacred Host 
reminds us that the meek Lamb of God bore His unexampled 
torments in silent resignation, and offered Himself up to His 
Father, on the cruel cross, bathed in blood and tears, for us, 
ungrateful sinners. The Pater Noster represents Christ's dying 
prayer ; the breaking of the holy Host, Christ's expiatory 
death on the cross ; the Agnus Dei, the mourning of those 
who believed in the Redeemer when his mangled body was 
taken from the cross ; the priest's communion, our sweet Sa 
viour's sad interment ; the Canticle following the communion, 
and styled the Post- Communion, the joy called forth by 
the Lord's glorious resurrection ; the Cfc Ite Missa est" Christ's 
farewell to earth, and His ascent to the dwelling of His glory ; 
the priest's benediction, the descent of the Paraclete ; the Gos- 
pel, which is read at the conclusion of the adorable sacrifice, 
the preaching of the Apostles, when replenished with the power 
and the fullness of the Spirit of Truth, they hastened to an- 
nounce to all nations, tribes and peoples the glad tidings of sal- 
vation, and, by the conversions thus made, propagated Christ's 
Kingdom (Church) on earth. Whoever directs his attention 
immediately or mediately to all this during the celebration of 
the Holy Sacrifice, w T ill undoubtedly assist with devotion and 
much spiritual benefit. 



Of Holy Communion, or the Participation of the Mystery 
of our Altars. 

Q. Are the faithful obliged to receive this sacrament ? 

A. Most assuredly, as is evident from Christ's words : " Do 
this in commemoration of me." Luke, xii. ; 1 Cor. i. 24. For 
by these words Jesus not only constituted the Apostles priests 
of the New Covenant, and commanded them and their succes- 
sors in the priestly office to present the sacrifice of His Body 



268 



MANUAL OF THE CATHOLIC RELIGION. 



and Blood, by the change of bread and wine, but He also 
thereby enjoins its personal reception on all the faithful. He 
instituted this sacrament as the spiritual food for the children 
of His Church. The doctors of the Church justly conclude 
from this passage that the participation in this sacred banquet 
is to be looked upon as a Divine precept, even had not our 
Holy Mother, the Church, given any law on the subject. 

Q. Must this sacrament be received under both forms? 

A. That the officiating priest must communicate under both 
forms, is beyond the slightest doubt, as the sacrifice is offered 
under both forms. However, it is to be observed of the 
priests, when not celebrating the Divine Sacrifice, but merely 
assisting, and of the laity, that it suffices to receive this blessed 
sacrament under one form, and that there is no command bind- 
ing us to receive under both. We are to observe whatever 
the Holy Church, our wise and good mother and teacher, may 
think proper to decree, according to the time and circumstances. 
The Holy Scripture vouches for the correctness of this remark, 
for in many passages in which this adorable mystery is men- 
tioned we find the Body and Blood both explicitly named, and 
in others merely the reception of the bread, because, under 
this form, both body and blood are present; for, in the pas- 
sage in which we find the words, " Unless you eat the flesh of 
the son of man and drink his blood you shall not have life in 
you" (John, vi. 54), we immediately after see, 44 He that eateth 
this bread shall live for ever." John, vi. 59. And when Jesus 
said, 44 He that eateth my Jlesh and drinketh my blood hath 
everlasting life" (John, vi. 55), he adds : 44 And the bread that 
I will give you is my flesh for the life of the world." John, vi. 
52. He who said, 44 He that eateth my flesh and drinketh my 
blood abideth in me and I in him," (John, vi. 57), also said : 
44 If any man eat of this bread, he shall live for ever." Christ's 
own example proves the truth of this conviction, for, although 
at the last supper He dispensed this adorable mystery under 
both forms, He gave this sacrament to the two disciples of 
Emmaus only under one form, as the Holy Fathers unani- 
mously interpret this passage. Luke, xxiv. 80, 81. Hence 
we find from the earliest ages of Christianity the custom of 
administering the sacrament also under one form. We learn 
from history that it was received now under one and again 
under both forms. Those, for instance, who could not bear 
the taste of wine, received under the form of bread alone; 



OF THE SACRAMENTS. 



269 



this occurred frequently during the times of persecution, when 
it was customary to give the consecrated bread to the faithful, 
to be carried to their dwellings where they might partake of 
this celestial banquet according to their devotion and conven- 
ience. A drop from the consecrated chalice was given to 
infants. It is deserving of remark, that in the Acts, when the 
holy communion is spoken of, we find mention only made of 
breaking the bread, Acts^ ii. 46. 

Somewhat later the Church, actuated by very weighty rea- 
sons, ordained that this sacrament was to be administered to 
the laity in the Western Church under the form of bread only. 
This prevented much irreverence that was wont to occur from 
the accidental spilling of the consecrated wine. Moreover, the 
sacrament is much more easily administered under the form 
of bread alone, la ving aside the fact, that in many places wine 
cannot be procured in sufficient quantity for general distribu- 
tion. These reasons may be regarded as of greater weight, 
when the circumstance is taken into consideration that the laity 
lose not in the slightest degree the fruit of the sacrament, for 
Christ is wholly present under both forms, and is only conse- 
crated, immolated and partaken of by the priest in as far as it 
is a sacrifice. Further, because there appeared heretics who 
maintained that this sacrament must necessarily be partaken 
of under both forms, the adorable blood of Jesus not being 
present in the Host, which is evident absurdity and falsehood. 
Supposing it for a moment correct, it must lead to the conclu- 
sion that we receive not Christ's living body, but his corpse, 
which of course is preposterous, for Christ, once risen from 
the dead, ' ; dieth no more." 

Q. What preparation is required for the reception of this 
adorable sacrament ? 

A. The apostle admonishes us : "Let a man prove himself, 
and so let him eat of that bread." 1 /Jor. xi. 28. This self- 
probation consists in an earnest examination of the state of 
one's conscience, followed by a contrite confession to a duly 
authorized priest, by which the guilt-stained soul is restored 
to purity. Many persons, however, who go frequently to con- 
fession, have recourse to the tribunal of penance, out of devo- 
tion and reverence, before approaching this august mystery, 
when the state of their conscience would not in itself render 
confession imperative, but in order to prepare the better for 
so great a guest. 



270 



MANUAL OF THE CATHOLIC RELIGION*. 



2. A lively act of faith should be excited in the breast so 
soon to become the throne of the Lord of glory, that, in 
the Holy Host, truly He is present who was born of the stain- 
less Virgin for our sakes, bled and died on the ignominious 
tree of the cross, and now sitteth in power and majesty at the 
right hand of God the Father, whence He shall come in the 
fullness of His might to judge the quick and the dead. 

3. A firm purpose of amendment is to be renewed. 

4. We should be particularly careful to renew our sincere 
and hearty forgiveness of every injury or offence offered us. 

5. We are to be fasting from midnight, i. e., we are care- 
fully to abstain from partaking of anything in the form of food, 
drink or medicine. The slightest particle or drop thus taken 
renders us unfit to approach the Holy Table for the time in 
question. Should we when rinsing the mouth accidentally 
swallow a drop of water mixed with spittle, it does not pre- 
vent the reception of the adorable sacrament. 

6. Acts of humility, desire and love for Jesus, in the 
mystery of ineffable love, are to be excited immediately before 
receiving, with the utmost devotion and fervor. Suitable 
prayer-books will be found to give efficient aid in this respect. 

Q. Is it a grievous sin to approach this Holy Table in the 
state of mortal sin 1 

A. Certainly ; it is a crime of so heinous a nature that the 
Holy Ghost says, by the mouth of the Apostle, of those who 
incur this guilt : " He that eateth and drinketh unworthily, 
eateth and drinketh judgment to himself, and shall be guilty 
of the body and blood of the Lord." 1 Co?\ xi. 

That is, as St. Chrysostom interprets this passage, " He 
becomes guilty of the body and blood of the Lord, just as if 
he had slain Christ, and His blood stains his guilty soul as if 
he had shed it as His murderer and executioner. O God, how 
horrible a crime ! As often as we peruse the doleful history 
of our sweet Saviour's bitter Passion, our hearts are filled with 
indignation against Judas, Caiphas, Pilate, and all who w^ith 
such fiendish rage and cruelty outraged the Lord's adorable 
person ; and yet more grievous are the indignities and suffer- 
ings inflicted on this meek Lamb of God by an unworthy recep- 
tion of His adorable body and blood than all that was inflicted 
upon Him by the perverse and wicked Jews. The wanton 
malice of such a wretch is rendered more daring and horrible 
by the clear knowledge he possesses of what he does. Do such 



OF THE SACRAMENTS. 



271 



unhappy beings consider the enormity and horror of the crime 
they wickedly commit, of the Divine wrath which they defy, 
of the punishments impending over them 1 With what great 
respect did not the Lord wish the Ark of the Covenant to be 
treated, in w^hich the Tables of the Law were preserved ? No 
one, not even the priest, was permitted to touch it unless 
covered. Ex. xxv. No one might presume to touch or carry 
it, even when covered, except the Levites, who were obliged, 
while thus engaged, to act with the utmost care and reverence. 
The Philistines, who had taken it in battle and carried it about 
from place to place, were smote by the Lord with disease and 
tribulation. Fifty thousand Bethlamites were suddenly snatched 
out of life, for having presumed to gaze irreverently upon it. 
1 Kings, vi. Oza rashly stretched forth his hand to prevent 
its falling, and he was struck dead on the spot. If, then, God 
so strenuously insisted on the Ark being duly honored, and so 
severely punished those who were guilty of but slight irrev- 
erence, what punishment have those to expect who treat the 
adorable mystery with indignity or who presume to partake 
unworthily of the Body and Blood of God's only begotten Son ? 
How shall they one day stand before Him, their Judge, whom 
they now so cruelly insult and dishonor as Saviour ? God has 
not unfrequently punished such wanton and presumptuous wick- 
edness, even here on earth. 

Q. What should w r e do when receiving the adorable Sacra- 
ment ? 

A. We should approach the Holy Table with devoutly fold- 
ed hands and downcast eyes, and, after having made a genuflec- 
tion with the utmost reverence, the cloth is taken from the rails 
and rested on the hand, the head moderately raised, the cloth 
put under the chin, so that if the Holy Host might be dropped 
by the priest it may rest on the cloth ; the mouth is to be rev- 
erently and sufficiently opened, the tongue laid on the lower lip, 
where it is to be quietly kept till the consecrated particle re- 
poses on it. The adorable Sacrament having been received 
with the greatest possible devotion, the recipient rises and with 
folded hands again makes devout genuflection, and returns to 
his place with downcast eyes and clasped hands as he came. 

Q. What is to be done after Holy Communion ? 

A. We should carefully avoid hurrying immediately from 
the church. Let us rather recall to mind the example of the 
beloved disciple at the La^St Supper, and endeavor to profit by 



272 



MANUAL OF THE CATHOI IC RELIGION. 



our sweet Saviour's adorable presence, by keeping all the 
powers of our minds in a calm and collected state, and adore 
Christ, truly and really present, with the utmost humility, 
striving wholly to unite ourselves with Him in faith and love. 

2. Acts of the most fervent thanksgiving and oblation are 
to be excited, in union with the infinite merits of our beloved 
guest, Jesus, our Lord and Saviour. 

3. We should renew our purposes of amendment and sanc- 
tification of life, by earnestly avoiding the occasions of sin, 
and struggling against temptations, and by the most zealous 
practice of the duties of our state. 

4. We should recommend to the divine clemency the liv- 
ing and the dead, for whom we are bound by duty and grati- 
tude to pray. Let all this be done with the tenderest and 
most confiding love, saying, with the patriarch Jacob : " I 
will not let thee go unless thou bless me." Gen. xxxii. 

This confidence will undoubtedly increase the graces con- 
ferred on you in this adorable sacrament. 

Q. How should we further seek to sanctify the day of our 
communion ? 

A. The day on which the soul has united itself with Jesus 
in this august mystery, should be wholly employed in thanks- 
giving and praise, and more time than usual set apart for 
prayer and other practices of piety, particularly when this 
day is a Sunday or holyday, as is frequently the case. 

Q. What is further to be observed after the reception of 
this saving sacrament 1 

A. After confession and holy communion, every one is 
strictly bound to guard most carefully against a relapse into 
his former sins, in order that he may not prove himself un- 
worthy of so inestimable a favor, and thus increase his own 
damnation ; remembering the w r ords addressed by Christ to 
the man sick of the palsy, whom He restored to health : 
" Behold thou art made whole : sin no more lest some worse 
thing happen to thee." John, v. 14. This, however, should 
not suffice for us ; we should zealously seek to improve the 
immense graces conferred by this sacrament, for securing the 
great affair of our salvation, so that we may be able to say in 
truth with the great Apostle : " I live, now not I ; but Christ 
liveth in me." Gal. ii. 20. 

Q. What is understood by spiritual communion 1 

A. We understand by spiritual •communion, a fervent de- 



OF THE SACRAMENTS. 



273 



sire to receive Jesus Christ in the sacrament of His love, ex- 
pressed by reciting with ardor the three theological virtues, 
as if about in reality to partake of this celestial food. 

Q. What are the benefits derived from spiritual communion ? 

A. It procures us. I. Participation in the graces conferred 
by this divine sacrament, according to the teaching of St. 
Augustine and St. Thomas. 3 p. q. 80, 1 ad. 3. 

2. It is a very suitable means of preparation for the recep- 
tion of the adorable mystery, as it exercises the soul in those 
acts of piety the best calculated to fit us for sitting at this 
banquet of celestial sweetness. 

3. It further serves to insure our daily assisting at the cele- 
bration of the august mysteries, with more fruit and greater 
devotion. 

Q. How is the spiritual communion to be made ? 

A. The most proper manner of preparing to receive our 
divine Lord spiritually is from the 44 Agnus Dei ;" first, to 
excite sentiments of sincere contrition for the many sins com- 
mitted against Him, who loves us so fondly and so constantly i 
then we should humbly join the priest in the thrice-repeated 
words : " O Lord, I am not worthy that Thou should st enter 
under my roof ; say But the word, and my soul shall be heal- 
ed." Thereupon let us excite acts of faith, hope, and charity 
in this mystery. This being done, we should, while the 
priest is communicating, invite Jesus to enter into our hearts, 
with these and similar burning sighs of fervent love : " Oh 
my Jesus, my Saviour, Thou life of my soul, come and give 
thyself to me 1 Ah, would that I might now receive Thee ! 
O my Jesus ! my sweet love, come." We should now say 
with the most ardent love and humility, as if Jesus had really 
entered our hearts : ■ 

" Soul of Jesus, sanctify me. Blood of Jesus, wash me. 
Passion of Jesus, strengthen me. Wounds of Jesus, heal 
me. Heart of Jesus receive me. Spirit of Jesus, enliven 
me. Love of Jesus, inflame me. Mercy of Jesus, spare 
me. Cross of Jesus, save me. Cross of Jesus, support 
me. Thorns of Jesus, crown me. Sighs of Jesus, plead for 
me. Agony of Jesus, atone for me. Lips of Jesus, bless 
me in life and death, in time and eternity. Amen." 

Q. What are the fruits produced in the soul by the worthy 
- reception of the adorable Eucharist 1 

A. The fruits of a worthy communion are numerous, in- 
12* 



274 MANUAL OF THE CATHOLIC RELIGION. 

expressibly great and important ; for this is the bread that came 
down from heaven, imparting life to the world ; the bread which 
vivifies, strengthens and refreshes our souls in the life of 
grace. This sacrament further symbolizes and effects the 
union of all the faithful as members of one body, united to- 
gether by the merits of the saints and all pious souls. Fur- 
ther, what is still more important, it intimately unites those 
members with Christ, their divine head, so that He abideth 
in them, and they in Him, the fullness of supernatural life. 
It is the food and refreshment furnished us by infinite love, 
in our weary pilgrimage over the thorny paths of life, sur- 
rounded by dangers, toils, and enemies, with whom we have 
to contest every step in our advance towards our glorious 
goal, the heavenly Jerusalem ; a manna containing in itself 
all that is delicious, much superior to that given to our fathers 
in the desert ; a food, rich in heavenly delights, containing 
for us the germs of undying bliss and glory. St. Bernard 
beautifully expresses himself on this subject : " The worthy 
reception of this sacrament diminishes the inclination to even 
the slightest sins, and removes entirely the tendency to more 
grievous transgressions. If, then, a person no longer expe- 
riences such violent temptations, emotions of anger, envy, 
and the like, he may thank the body and blood of the adora- 
ble physician of his soul, to whom he is indebted for this 
favor, for the virtue of the sacrament has begun to operate 
within him. He may rejoice, for his cure is not far distant." 
De coena Domini. And again he says : " The body of Christ 
is a remedy for the sick, a path for the traveller, it strength- 
ens the weak, refreshes those wdio are of a good and earnest 
will, and cures tepidity. Man becomes milder in admonish- 
ing, more patient in labor, more fervent in charity, more cau 
tious in protecting, readier in obedience, and more devout in 
thanksgiving." The great St. Ignatius, the martyr, very 
justly exclaims, addressing Christians in general: "An im- 
mortal remedy is this bread, an antidote to death, so that we 
may live in God, through Jesus Christ." HJpis. ad Eph. 
This is the sacred banquet of which the Church speaks in her 
solemn hymns : " O holy banquet in which Christ is received, 
the memory of His passion renewed, the soul rilled with 
grace, and a pledge of future glory is given us." 



OF THE SACRAMENTS. 



275 



Of the Adoration of the Most Holy Sacrament of the Altar. 

Q. Should we adore the most holy sacrament of the altar % 
A% Yes ; for is it not Jesus Christ himself concealed be- 
neath the sacramental forms 1 Now, Holy Writ itself calls 
on us to adore Jesus Christ, for it is written of Him : " Let 
the angels of God adore Him." Heb. i. 6. And in the 
Psalms we find the following passage : 44 And all the kings 
of the earth shall adore Him, all nations shall serve Him." 
Ps. lxxi. 11. The royal seer having been favored with a 
vision of this most sublime mystery, does not consider it 
sufficient to say : 44 The poor shall eat and shall be filled, they 
shall praise the Lord," but adds : " And all the kindred of 
the Gentiles shall adore in His sight." Ps. xxi. 27, 28. The 
Magi from the East, and many others paid to the Lord divine 
honors, while He was still on earth, fell down before Him, 
and adored Him. Math. viii. 2, ix. 2, xiv. 15 ; Mark, v. 6, xv. 
19 ; Luke, xxi v. 52 ; John, ix. 8. Now in the august mys- 
tery of our altars, we believe the same Christ present, not 
in mortal flesh, but in immortal though veiled glory, worthy 
of benediction and honor in the fullness of His power and 
glory. This our faith we seek to testify by reverently pros- 
trating ourselves before this adorable sacrament in humble 
and devout transports of love. St. Chrysostom says: "The 
Magi bowed down in adoration before Christ in the crib, and 
worshipped Him with great fear and trembling ; thou behold- 
est Him not in the crib, but on the altar ; we are, therefore, 
bound to offer much greater proofs of respect and adoration 
than did these heathens." Horn. 24 in Ep. 1 ad Cor. The 
Apostle St. Paul, speaking of the glory of Christ and the 
worship due to him, says : 44 For which cause God also hath 
exalted Him, and hath given Him a name, which is above all 
names ; that in the name of Jesus every knee should bend, 
of those that are in heaven, on earth, and under the earth." 
Phil. xxix. 10. Jf this veneration is to be paid to the mere 
name, shall we refuse it to Him, the mighty and divine One 
present on our altars ? The Council of Trent thus expresses 
this dogma : 44 If any man say that Christ, the only Begotten, 
is not to be also exteriorly adored and honored with peculiar 
and festive solemnity, further, that He is not to be, accord- 
ing to the universal and laudable usage of the Church, borne 
from place to place in processions, or exposed to the public 



276 MANUAL OF THE CATHOLIC RELIGION. 

adoration of the people, or that His adorers are idolaters, 
let him be anathema." Sess. xiii. Can. vi. 

Practice. — Magnify and praise the Lord with all the heav- 
enly hosts ; thank Him in union with the aspirations of Mfcry's 
sinless heart, and of all the saints in heaven and on earth, for 
the institution of the most adorable sacrament of the altar ; 
for this greatest proof of the ineffable love He bears thee ; 
for this sublimest of His gifts, and devote yourself entirely 
to the adoration, veneration, and love of Jesus on our altars. 
Hasten to cast thyself down before His lowly dwelling in our 
tabernacles, tarry there as long as is permitted thee, and re- 
ceive thy sweet Jesus as often and as worthily as thou canst 
with sentiments of strong faith and fervent love ; treat Him 
not with neglect who establishes His throne in thy heart ; 
give thyself entirely up to Him, let all the faculties of thy 
soul be absorbed in His sweet love, and thou shalt certainly 
begin to lead a life hidden with that of Christ in God, and 
enjoy in communing with Jesus, a foretaste of the joy of 
heaven, and the graces pre-ordained for thee from all eternity, 
shall certainly be poured down upon thee through Jesus 
Christ, with whom thou art so intimately united by this sac- 
rament. 

Of Penance. 

Q. What is penance ? 

A. It is the sacrament in which the remission of sins, com- 
mitted after baptism, is granted to the sincere penitent by 
the absolution of the priest. 

Q. Who instituted this sacrament ? 

A. Jesus Christ, who after His resurrection, breathed upon 
the Apostles, saying : " As the Father hath sent me, I also 
send you. Receive ye the Holy Ghost : whose sins you shall 
retain, they are retained, whose sins you shall forgive, they are 
forgiven." John, xx. 21-23. The Council of Trent thus 
express itself on this head : " If any one assert that in the 
Catholic Church the institution of penance is not for the faith- 
ful a true and real sacrament instituted by Christ, to recon- 
cile them with God, as often as after Baptism they fall into 
sin, let him be anathema." Sess. xiy. Can. 1. 

Q. Was this powder to survive, the Apostles ? 

A. Undoubtedly, for the Church founded by Christ was to 
continue to the end of time, and with it, the spiritual powers 



OF THE SACRAMENTS. 



277 



granted to the Apostles, not for their personal advantage, but 
for all who believe in Christ's name ; now, there will unfor- 
tunately be sinners found on earth to the end of time, lan- 
guishing for the forgiveness of their transgressions ; this 
Christ clearly foresaw, hence He instituted this remedy of 
* grace for all men and all ages, as the second and last saving 
plank after the shipwreck of sin, as the holy Fathers term 
the sacrament of penance. 

Q. To whom, then, was this transmitted % 

A. To the bishops as legitimate successors of the Apostles, 
and the priests they may please to appoint. 

Q. Do priests really forgive sins 

A. Certainly ; not, however, by human power, but em- 
powered and authorized by God, who confers on them this 
privilege for the benefit of the faithful. 

Q. When does the priest remit, when does he retain sins 1 

A. He remits sins when he gives absolution in the tribunal 
of penance ; he retains them when he refuses or delays it. 

Q. May every sin, without exception, be remitted in the 
Church of God by the sacrament of penance 1 

A. Yes ; provided the sacrament be received with due 
dispositions. 

Q. What are the principal constituents required for the 
worthy reception of this sacrament ? 

A. Contrition, confession, and satisfaction, as we are taught 
by Scripture ; these requisites may easily be deduced from 
the nature of a sincere conversion, for if a man have injured 
or offended his neighbor, and sincerely wishes to be recon- 
ciled with him, he acknowledges and repents of the evil 
done him, he goes in quest of the injured person, acknowl- 
edges the wrong done him, and expresses his sorrow for what 
has occurred, and declares his willingness to atone for it. 
Our confession and reconciliation with God, require the same 
of us. The Church pronounces this dogma in the Council of 
Trent as follows : " The matter, as it were, of this sacrament, 
is the three acts of the penitent, viz., contrition, confession, 
and satisfaction. These are, therefore, called the parts of the 
sacrament of penance, in as far as penance requires them for 
the perfection of the sacrament and the full and perfect re- 
mission of sins, according to the divine ordinance." Sess. 
xiv. Cap. 3. We shall here add separately the most neces- 
sary remarks on each. 



278 MANUAL OF THE CATHOLIC RELIGION. 



Contrition. 
Q. What is contrition ? 

A. It is an interior grief and horror of sins committed, 
with the firm resolve never more to relapse into our evil * 
habits, as is said by the Council of Trmt, in Sess. xiv. Cap. 
4. True contrition thus includes in itself two acts ; sorrow 
of the heart, and the purpose of the will. 

Q. What qualities must contrition possess in order to ob- 
tain forgiveness of sin % 

A. It must, first, be interior, i. e., genuine sorrow and de- 
testation, not pronounced merely by the lips ; but, on the 
contrary, proceeding from the heart. 

2. Supernatural, i. e., this sorrow and detestation must be 
excited by supernatural motives and considerations taught us 
by faith. We are to detest and reject sin above all things, 
as an insult and offence directed against the divine majesty, 
and not purely from considerations prompted by temporal 
motives ; for instance, the many temporal chastisements inci- 
dent to sin. Thus a drunkard may heartily regret that he has 
been intoxicated, when the fit, being over, leaves in its train 
nauseousness, depression, and sickness, &c. ; a gamester, after 
having lost his money ; a libertine, when his excesses have 
entailed disease upon him, or robbed him of the good name 
he enjoyed in the world. Such sorrow, generated as it is by 
mere natural causes, suffices not for the remission of sin, be- 
ing unaccompanied by any real detestation of the sinful act. 
This was the regret experienced by Saul when he said to the 
prophet : " I have sinned ; yet honor me now before the an- 
cients of my people." 1 Kings, xv. Antiochus repented on 
his sick couch in a similar manner, of the wicked deeds com- 
mitted in Jerusalem. It was but a natural sorrow and de- 
testation of his crimes, called forth by the appx oach of death, 
which he recognized as a consequence and punishment of hiy 
sins. His heart, however, remained unchanged, hence we 
find written of him : " He laid himself down upon his bed, 
and fell sick for grief, because it had not fallen out to him as 
he imagined." 1 Mach. vi. 8. God beheld his unconverted 
heart. The sorrow expressed by the royal prophet was dif- 
ferent, when, penetrated with remorse, he exclaimed : " I have 
sinned." He experienced the deepest regret for having 



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offended God, and therefore merited to hear those consoling 
words from the lips of the prophet : " The Lord hath taken 
away thy sin." 2 Kings, xii. 

Now contrition, when true and so qualified as to enable us 
to obtain remission of our sins, must be excited by motives 
furnished by faith, in virtue of which we repent of and detest 
all that we have done against the Divine commandments. 
Faith is also, in this respect, the ground of all justification. 
Contrition must, further, be universal, i. extending to all 
the sins we have committed ; at least, to all the mortal sins, 
without exception, to which we may have unfortunately con- 
sented. Should one not be truly contrite, for any one mortal 
transgression, his confessions would be invalid, and instead of 
obtaining the forgiveness of his sins, they would, as before, 
weigh down his soul with their enormity, with the addition of 
the horrible guilt of sacrilege. 

4. Contrition must, further, be accompanied by the earnest 
purpose of amendment. 

Q. What is to be observed of this purpose of amendment % 

A. It must be interior and true, i. e., it suffices not merely 
to pronounce it with the lips, we must make it with a strong 
and energetic w 7 ill, and firmly resolve to adhere to it. It 
must be universal, i. e., extending to all sins. This is requisite 
for a true and sincere amendment of life, viz. : 

1. To avoid sin and all occasions of sin. 

2. To avoid the temptations to sin ; and should they, not- 
withstanding, continue to importune us, to resist them reso- 
lutely and generously from their first appearance. 

8. Further, to repair injuries done to the honor and property 
of our fellow men to the best of our ability. 

4. Seek to make due amends for every known and wilful 
scandal given. 

5. Forgive each and every offence done us, and become 
heartily reconciled with all men. 

6. Fulfil with the greatest punctuality the duties and obli- 
gations imposed by your state of life, and resolutely press 
forward on the path of Christian virtue and piety. 

7. Faithfully perform the penance enjoined us in the tribu- 
nal of penance. 

Q. What is understood by immediate occasions of sin? 
A. That which is generally a cause of temptation to us, 
whether it be a person, diversion, occupation, &c. 



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MANUAL OF THE CATHOLIC RELIGION. 



Q. Are we strictly bound to avoid the immediate occasions 
of sin 1 

A. Certainly ; for " he who loves danger shall perish there- 
in" (Eccles. v.), as Scripture and daily experience testify. He 
loves danger, who voluntarily puts himself under its influence, 
or flies not when he might do so, even should he not have 
sought or exposed himself to it. 

Q. What is to be done when our circumstances will not 
immediately permit us to fly such occasions ? 

A. We should strive to render the immediate occasion 
remote, that is, less imminent; arming ourselves with the 
weapons of prayer, vigilance, mortification and prompt resist- 
ance. If this cannot be done, it becomes imperative on us to 
avoid it, even should it entail on us some temporal loss ; yea, 
at the expense of all our earthly goods, even of life itself, ac- 
cording to the words of our Lord : " If thy right eye scandalize 
thee, pluck it out and cast it from thee ; if thy hand or foot 
scandalize thee, cut them off and cast them from thee." Matt. 
v. 30. That is, if a thing were as necessary to us as hand or 
foot, still we are imperatively bound to avoid it, at whatever 
loss and peril, rather than remain in danger of falling into sin. 

Q. What should persons take into consideration who pro- 
crastinate in resolving to avoid occasions of sin % 

A. That the absolution obtained in the sacrament is alto- 
gether invalid, and serves but to increase their guilt. 

Q. How is supernatural contrition further distinguished? 

A. By perfect and imperfect contrition or attrition. 

Q. When is contrition perfect *? 

A. When proceeding solely from love and sorrow, for 
having offended a God infinitely good, perfect and amiable in 
himself. 

Q. When is it merely attrition ? 

A. W 7 hen our sorrow does not immediately proceed from 
grief, excited by love, for having offended a God infinitely 
amiable and perfect in himself, but from love of God called 
forth by his being for us the supreme good, from whom we 
have received and do still expect so many benefits, and by other 
motives subordinate to love, such as fear of the judgments of 
God, as affecting our temporal and eternal well being. 

Q. Is perfect contrition indispensable, in order to obtain 
forgiveness of sin 1 

A. It is, when we cannot receive the sacrament of penance ; 



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281 



joined with the reception of this sacrament, attrition suffices. 
We should, however, earnestly endeavor to obtain perfect 
contrition, which prepares and, as it were, enlarges our hearts 
for greater and more precious graces, and increases within us 
the fruit and efficacy of this pledge of God's ineffable mercy. 

Q. When, in particular, are we bound to excite contrition ? 

A. 1. Before confession, or, at least, before absolution. 

2. As often as we have been unfortunate enough to fall into 
some grievous sin. 

3. In danger of death. It is, moreover, very laudable and 
salutary to excite perfect contrition daily ; at least, before re- 
tiring, after having examined our conscience. Thus shall we 
be enabled to live and die in greater security, increase within 
us the treasures of sanctifying grace, and increase the merits 
gone before us to our blessed home beyond the dreary portals 
of the tomb. 

Q. What will be found peculiarly adapted to excite in our 
hearts sincere and supernatural contrition % 

A. 1. Earnest reflection on the infinite majesty of God, whose 
glory fills heaven and earth, and our own nothingness in His 
sight, being called into existence by His fiat, and unable to per- 
form the slightest action unassisted by His power and His love. 

2. The infinite goodness God has deigned to manifest in 
our regard : for do we not owe all we possess to His bounty ; 
every gift, every breath we draw, every cheering sunbeam, 
our whole being and all our faculties % The infinite mercy of 
God, recalled to our minds by the Holy Cross and Him who 
bled thereon, our dearest Jesus — all that God has done for us 
after our having forfeited, by the sin of our first parents (to 
which we have added so many actual transgressions), all claims 
to heaven, and incurred damnation ; and yet Jesus awaits us 
with such patient, untiring love, opens wide His arms, in order 
to fold us to His breast in forgiving love, if, like Magdalen, the 
loving penitent of old, we cast ourselves contrite at His blessed 
feet. 

3. The lively remembrance of the bitter Passion of our dear 
Jesus and His expiatory death on the cross ; on the bitter tears 
mingled with blood, shed for us on that couch of pain ; on the 
heavy sighs, wrung from his tortured breast by our ingratitude, 
in the dark, dreary hours of his agony on Calvary. His doleful 
exclamation, the streams of blood, the gaping wounds, His 
heart pierced after death by the cruel lance. 



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MANUAL OF THE CATHOLIC RELIGION. 



4. The earnest consideration of eternity and approaching 
judgment ; on the fearful consequences entailed by sin, dwell- 
ing for ever in the flames of hell ; and also on the ineffable 
joys of heaven, the raptures and delights there awaiting the 
eternal possession of God, in the company of the just made 
perfect. 

Of Confession. 
Q. What is confession % 

A. An express, contrite, but secret self-accusation, before a 
duly authorized priest, of, at least, all the grievous sins com- 
mitted after baptism, as far as we can recall them to memory, 
in order to obtain their remission by the priest's absolution. 
The words of St. John are to be understood as referring to this 
sacrament when he writes : " If we confess our sins, He is 
faithful and just to forgive us our sins, and to cleanse us from 
all iniquity." 1 John, i. 9. 

We say that confession is an express self-accusation, in or- 
der to show that the penitent is bound to confess his sins, as 
he believes them to be, in the Divine sight, without palliation, 
exaggeration, diminution, disguise or concealment. We have 
further stated confession to be a secret accusation, in order to 
distinguish it from the public penitential accusation, at times 
practised in the primitive Church, but which, on account of 
scandal, was in course of time abolished. The accusation for 
sacramental confession is to be made in secret. We have said 
that every known and remembered grievous sin, at least, is to 
be confessed ; for whoever willingly and knowingly conceals 
but one grievous sin has made his accusation in vain, and in- 
stead of obtaining the benefits to be derived from this saving 
sacrament, incurred the enormous guilt of sacrilege. As re- 
gards venial sins, they may be confessed, and this accusation 
is accompanied with great spiritual advantages ; yet we are 
not bound by any precept to confess them, and they may be 
washed away without confession by acts of contrition and pen- 
ance, and by the merits of Christ's Passion. Should a person, 
however, ?iot be sufficiently instructed to enable him accurately 
to distinguish a mortal from a venial transgression, he is bound 
to lay his doubts before his confessor, in order that he may not 
incur the guilt of grievous sin by culpable ignorance. Venial 
sins are, moreover, confessed in the tribunal of penance, as an 



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283 



act of humility, and in order to draw down greater and richer 
graces on the recipient, particularly when one is so happy as 
to lead a life un defiled by mortal sin. In this case, however, 
we must be very careful to excite true contrition and a firm 
purpose of amendment ; for without sincere contrition there 
can be no remission of sins, either in or out of the tribunal of 
penance. Thus whoever confesses venial sins alone, and re- 
pents not heartily of at least one of them, draws upon himself, 
by his confession, the guilt of sacrilege. 

Q. May sins once confessed be repeated, and the grace of 
the sacrament obtained 1 

A. Certainly ; supposing that one should have been so hap- 
py as to fall, since the last confession, into no sin : for contrite 
self-accusation of sins once committed, alone is necessary for 
the validity of the sacrament. This self-accusation may be as 
frequently repeated as we wish. The grace of the sacrament 
consists in its effacing the stains of sin when our consciences 
are thereby defiled, or in imparting, when this is not the case, 
new treasures of sanctifying grace, as water cleanses us from 
the stains contracted or, when we are free from such, serves 
to promote the cleanliness of the body ; and again, as one 
light dispels the darkness of a room, but if a second be added 
the light will be much increased. 

Q. When is it particularly advisable to renew our self- 
accusation of sins once committed 1 

A. When we have not to accuse ourselves of sins, or at 
least of mortal sins consented to since the last confession, it is 
well in this case, in order to obviate all fears respecting true 
contrition, to add at the end of our accusation : " I include and 
accuse myself of this or that grievous sin, into which I unfor- 
tunately fell." The sin is then specified. We are, however, 
to be on our guard against repeating, in detail, the sins com- 
mitted against the sixth commandment, provided they have 
once been confessed, with due dispositions, as this might, per- 
haps, lead to a new carnal temptation. Should any one wish 
to renew their self-accusation on this point, it is to be done in 
general terms. 

Q. When does it become incumbent on us to repeat the 
sins once confessed % 

A. When we wish to receive the sacrament of penance, and 
have not since its last reception incurred the guilt of either a 
mortal or a deliberate venial sin ; as also when making a gen- 



284 



MANUAL OF THE CATHOLIC RELIGION. 



eral confession, or when we have reason to fear that our former 
confessions were not accompanied with the due dispositions. 

Q. What is general confession, and what class of persons 
have recourse to it 1 

A. General confession is a detailed and full accusation of 
all the sins committed since w r e arrived at the age of reason. 
A confession of this kind should be made by those who ap- 
proach for the first time the table of the Lord, those who are 
entering on a new state of life, and those who find themselves 
admonished either by serious illness or advanced age to pre- 
pare for their passage from this land of exile to their eternal 
home. 

Q. On whom is general confession incumbent 1 
A. On all those who have not sincerely and contritely con- 
fessed their evil deeds, and particularly such as are the slaves 
of evil habits. 

It will, moreover, be found a salutary custom, after having 
made a good general confession, to make a confession annual- 
ly of all the faults committed since the general confession : 
this will be found highly conducive to a knowledge of our- 
selves, and will also serve as a security for the validity of our 
ordinary confessions. General confessions, however, proceed- 
ing from scruples or mistaken devotion are neither to.be com- 
mended nor practised. 

Jt is much better to confess frequently, with careful prepa- 
ration, and earnestly to strive to progress in virtue, to think 
of the good which we can and should yet perform, instead of 
morbidly brooding over the evil once committed, and now 
unfortunately beyond the power of recall. 

Q. Who instituted the sacrament of penance % 

A. Jesus Christ, who expressly declares : " Whose sins ye 
shall forgive, they are forgiven ; whose sins ye shall retain, 
they are retained." John, xx. 3. 

By these solemn words, Jesus Christ appointed the Apostles 
and their successors in the holy ministry, the priests and bish- 
ops, as judges in matters of conscience, possessing the power 
of retaining or remitting sins according to right and justice. 
The appointment of this judicial tribunal likewise imposes on 
the faithful to the end of time the obligation of entirely and 
sincerely revealing the wounds of conscience. For how could 
the Apostles and their successors duly exercise the powers 
granted them, if they were not made acquainted with the spir- 



OP THE SACRAMENTS. 



285 



itual infirmities and miseries of those who apply for the exer- 
cise of this saving power 1 Christ, however, never gave to the 
Apostles, or never does to their successors, any revelation as 
to the spiritual condition of those who have recourse to them 
for the remission of sins; this being denied the judges, it fol- 
lows that the applicant must disclose the state of his conscience 
to him from whom he solicits aid. The necessity of this obli- 
gation becomes apparent from the solemnity with which Christ 
imparted this power to his Apostles. He breathed upon them 
and said : " As the Father hath sent me, so also do I send you. 
Receive ye the Holy Ghost ; whose sins ye shall forgive," &c. 
The import of these words is evidently this : "As I have re- 
ceived from the Father the power to forgive sins, so also ye, 
by the power of the Holy Ghost, whom I impart to you." 
Had not these words made it a duty for the faithful to disclose 
to the Apostles the state of their conscience, the stupendous 
power thus conferred would have been a vain, though pomp- 
ous declaration, for why confer authority' which can neither 
be exercised at all, or, at least, in any rational manner'? Had 
Christ merely conferred on his Apostles the power to forgive 
sins, the case would be different, but this was not the only 
authority with which He invested them ; He likewise express- 
ly empowered them to retain guilt. The exercise of a power 
of this nature necessarily supposes a thorough knowledge of 
the disposition of the heart and the state of the conscience, and 
not merely of the exterior, which is so often deceptive. The pen- 
itent may, indeed, be a hypocrite, or he may conceal or gloss 
over his guilt; in this case, however, he must describe to him- 
self all the dread consequences involved by the receipt of an 
invalid absolution, obtained from the priest on false pretences. 

Q. Has confession been practised ever since the times of 
the Apostles ? 

A. It has ; we find this practice alluded to in Holy Writ. 
St. James exhorts us : " Confess ye your sins one to another" 
that is, those who have fallen into sin, to those who have the 
power to free them from their guilt. James, v. In the Acts 
we find that many of the faithful came and confessed, and ac- 
knowledged what they had done. Acts, xix. 18. The tribunal 
of penance was, indeed, less frequently resorted to in the primi- 
tive ages of the Church, when the first Christians were charac- 
terized by such distinguished purity of life, than after the lapse 
of ages and increasing degeneracy of the people had cooled the 



286 



MANUAL OF THE CATHOLIC KELIGION. 



first fervor of charity. The small number of priests and bish- 
ops, whose whole time and attention was devoted to the an- 
nouncement of the Gospel, likewise precluded the possibility 
of confessions being practised as at present. That confession 
was in use in the times of the Apostles, is clear from what we 
have cited ; particularly, when the testimony of Scripture is 
taken into account, in conjunction with what tradition and 
history have to offer on the subject. 

Q. How do the Fathers of the first centuries express them- 
selves on this head ? 

A. They speak of confession as a duty generally known and 
complied with, the origin of which may be traced to the times 
of the Apostles. Tertullian, who flourished in the second cen- 
tury, writes of confession of sin made to a priest, and adds : 
44 Some there are who shun this, as an exposure of se^f, and 
defer it from day to day, being more afraid of the shame than 
desirous of a cure, like to those who affected by some malady 
conceal it from the physician, and thus perish, filling victims 
to false shame." De Pcenit. 9 and 10. Nothing can be more 
explicit than the words of Tertullian. 

St. Cyprian, bishop of Carthage, observes: "I entreat ye, 
beloved brethren, every one of ye confess his sins, whilst yet 
life is spared to the sinner, and his accusation may be re- 
ceived ; whilst satisfaction may be made and absolution ob- 
tained." Gyp. Tract, de Lapsis. Origen writes on the same 
subject: "Behold, Scripture teaches that we should not con- 
ceal sin in our bosoms. Those w r ho suffer from indigestion, 
or the presence of diseased matter in the stomach, feel relieved 
w T hen they have vomited it up ; so those who have sinned 
and conceal their guilt within themselves are internally op- 
pressed, as it were suffocated, by the poisonous effluvia of sin. 
When the sinner, however, becomes his own accuser, when 
he denounces himself and confesses, he vcmits forth the crime 
and removes the cause of his malady." Orig. Horn. ii. in Ps. 37. 
St. Basil teaches : " We must reveal our guilt to those who 
are intrusted with the administration of the mysteries of God." 
St. Pas. in Pesp. ad Quest. 228. St. Ambrose warns us : 
" Some are anxious to be admitted to penance, so as to have 
communion speedily dispensed to them. Such persons rather 
seek to bind the conscience of the ministers of reconciliation, 
the priests, than to free themselves ; for their own consciences 
are not eased, and those of the priests burthened ; for the 



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287 



command, 4 Set not holy things before swine,' is not observed." 
Lib. 2 de PoeniL St. Augustine admonishes the faithful of his 
time to approach the tribunal of penance, saying : " Do penance 
as the Church prescribes, in order that the Church may pray for 
vou." Let no one say to himself, 44 1 do it secretfy before God. 
He from whom I expect pardon knows it, as I do myself." To 
what purpose, then, the following words : 44 4 Whatsoever ye 
shall loose upon earth shall be loosed in heaven V Have the keys 
been delivered to the Church in vain ? Has the Gospel been 
set at nought, and Christ's words proved futile, of no avail]" 
Horn. 49, 50. St. Chrysostom assures us 44 that whoever is 
ashamed to confess his sins to a priest, but is not ashamed to 
commit them, in the sight of God, if he do not confess and 
repent, shall be covered at the last dread day with shame and 
confusion, not before one or two individuals, but before the 
whole world." Orat. de Muliere Sam. St. Leo the Great 
says: 44 The manifold mercy of God so aids human frailty, 
that not only by the grace of baptism, but also by the remedy 
of penance, the hope of life eternal may again be secured, so 
that those who have profaned the grace of regeneration, being 
judged by their own judgment, may obtain remission of their 
sins ; and herein has it pleased the Divine goodness to decree 
that mercy and pardon are only to be obtained by the media- 
tion of the priests. The Mediator between God and man, 
44 the man Christ Jesus," imparts to the ministers of the Church 
the power to imoose the satisfaction of penance on those who 
confess, and again admit them, purified by this atonement, to 
pass to the reception of the other sacraments through the gate 
of reconciliation. The Council of Trent pronounces this dog- 
ma in the following solemn decision : 

44 If any one deny that sacramental confessions is divinely 
instituted and necessary for salvation, let him be anathema." 
Sess. xiv. can. 6 ; and, again : 44 If any one shall say, that in 
order to receive the remission of sin, according to divine in- 
stitution, it is not necessary to confess each and every mortal 
transgession which after due and assiduous examination can 
be remembered, let him be anathema." Can. 7. This divine 
institution and constant practice of confession since the time 
of the Apostles, is also most clearly and amply proved from 
the fact, that according to the doctrine and practice of the 
Church, it is not only the laity who are bound to have recourse 
to penanee, but also priests and bishops, and even the Pope 



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MANUAL OF THE CATHOLIC RELIGION. 



himself. The priesthood, however, would never have sub- 
mitted to an act in itself so painful and humiliating, had not 
confession been ordained by Christ himself, and continually 
practised in the Church from the primitive ages. If confes- 
sion had been introduced by mere human agency, history 
would surely be able to point out the date of its introduction, 
as well as the name of him who possessed such magic influ- 
ence or boundless power over men as to induce them willing- 
ly to submit to that which costs human pride so severe a 
struggle. History is, however, silent on this subject : no 
trace of%ie introduction of confession is to be discovered ; it 
follows, therefore, that the practice of confession is coeval 
with the existence of the Church. According to the very cor- 
rect principle of Tertullian, " that which is universally prac- 
tised in the Church, and whose origin and introduction cannot 
be pointed out, must be regarded as an apostolic institution 
or ordinance." Lib. de Prcesci'ipt. We know exactly y for in- 
stance, when and by whom public penances were done away 
with ; and when Catholic apostates, under the name of Prot- 
estants, declared against confession; but we do not know by 
what Pope or council confession was introduced, or has any 
one as yet been able to discover it. The introduction of such 
a practice would certainly have excited general attention, sup- 
posing it to be introduced by human caprice or policy in the 
course of ages. And would not the great ones, the proud 
ones of the earth, on whom this duty is as binding as on the 
lowliest mendicant, rebel against it? Can it be supposed 
they would tamely and silently have submitted to an innova- 
tion so humiliating and so painful. The eastern sectaries who 
severed themselves in the primitive ages from the communion 
of the Church, fully agree with her in practising confession as 
necessary and salutary for the obtaining of life eternal. The 
Greek schismatic Russians of to-day, as well as those earlier 
sects, may be adduced to prove the truth of our position, that 
confession is not a known invention or ordinance introduced 
in progress of time into the Church, but a divine institution. 

Q. Has Christ made self-accusation in the tribunal of pen- 
ance a condition for the remission of sin, as well as a means 
of atonement] 

A. Yes ; the sinner having presumed insolently to rise in 
rebellion against his Lord and Master, by the commission of 
sin, it is just and proper that he should be obliged to humble 



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289 



himself before Christ's representatives (1) in order to pluck 
out more effectually the root of all evil within us, which is 
pride, and to excite and confirm in our hearts those disposi- 
tions which form the fundamental condition of our reconcilia- 
tion with the divine majesty, viz., humility, and sincere and 
humble contrition. 

2. To inspire us with dread of falling or relapsing into sin, 
which even here below has produced consequences so humili- 
ating and painful. 

3. To assist, by confession, in arriving at self-knowledge, 
and to encourage and incite us to make more rapid and suc- 
cessful progress in the way of virtue by the admonitions, in- 
tructions, and paternal exhortations of the confessor. 

4. In order not to expose us to the danger of deluding or 
deceiving ourselves in so momentuous a matter which might 
easily occur were we constituted sole judges of our own interior. 

Our dear Lord wills, furthermore, for our consolation and 
encouragement, that our reconciliation with Him be confirmed 
and attested by the judicial sentence of His anointed minister. 
Even the heathens have some idea of this, as we learn from 
Seneca, who advises us to unbosom ourselves to a judicious 
and virtuous friend ; to lay open before him our infirmities 
and evil propensities, and also our falls, in order that we may 
live in unblemished morality. Sincere and thinking Protest- 
ants cannot deny, and do frankly acknowledge the beneficial 
effects resulting from a secret self-accusation made to the min- 
ister of God. Leibnitz, one of their clearest and most profound 
thinkers, unhesitatingly declares that nothing is more admira- 
ble and divine in the Catholic Church than the practice of con- 
fession. Syst. Theolog. 

Q. May not the practice of confession be accompanied by 
abuses ? 

A. It certainly may ; but this is not to be imputed to the 
sacrament, but to the unworthy and ill-disposed recipient. 

Q. What are the qualities of a valid confession 1 

A. It must be, 1. Entire; 2. Sincere; 3. Explicit; 4. Con- 
trite ; 5. Humble and respectful. 

Q. When may confession be termed entire ? 

A. When we accuse ourselves of all the grievous trans- 
gressions — at least, which we can call to mind ; with their 
number, kind, and such circumstances as alter the nature of 
the crime. 
13 



290 MANUAL OF THE CATHOLIC RELIGION". 



Q. Are we bound to mention the number of times we may 
have fallen into any particular sin or sins? 

A. We are, as far as we can remember and are capable of 
exactly determining. We have also to mention the number 
of persons with whom we have sinned, or whom we may have 
injured, for God wills that we confess every sin committed. 
This includes the number of sins ; for each renewed transgres- 
sion, even should it be of the same commandment, is a new 
sin. If we are not able to determine the number of times we 
have committed any sin, we are to specify it as nearly as 
possible ; to state how often we have daily, weekly or month- 
ly committed it, and whether or not it be a sin of habit. 

Q. What circumstances are we obliged to mention, in order 
that our confessions may be entire ? 

A. 1. Those which change the nature of sin; for instance, 
unlawful intercourse, whether with a single person or one mar- 
ried : in the latter case, it is not only impurity, but likewise 
adultery. 

2. Those which render a transgression mortal which is in 
itself venial ; for instance, if we were aware that an individual 
could be so incensed by a slight affront as to break forth into 
blasphemous language and imprecations, or that by the utter- 
ance of a slight falsehood we should materially and grievously 
injure our fellow-man in his good name or property, and yet 
did not shrink from the act. 

3. It is, in general, advisable to state what is calculated to 
enable the confessor to obtain a clearer insight into the state 
of the penitent's conscience, so that he may be the better able 
to guide and advise him. Long narrations, accompanied by 
the mention of names, and all irrelevant matters are, however, 
to be guarded against. 

The confessional is intended for contrite self-accusation, and 
not for long stories and useless digressions. No mention is 
to be made of others — at least, by name. We are, moreover, 
to guard against confessing other people's faults, instead of 
our own. 

Q. When is confession sincere ? 

A. When we accuse ourselves precisely as we think the sin 
is in the Divine sight, and with the same candor as if we were 
confessing to the all-knowing Judge, without concealment, pal- 
liation, exculpation or embellishment, false excuses, exaggera- 
tion or diminution. 



OF THE SACRAMENTS. 



201 



Q. What consequences attend an intentional concealment 
of even one mortal sin, the number of mortal transgressions, 
or the circumstances which change their nature ? 

A. The whole act is invalid, and, far from obtaining the re- 
mission of the sins of which we have accused ourselves, we 
but add to our crimes the fearful guilt of sacrilege. 

Q. What considerations should the penitent make use of, 
in order to put false shame to flight, and enable himself can- 
didly to lay open the state of his conscience % 

A. 1. That there exists no cause for us to be ashamed. St. 
Chrysostom observes, it is shameful to sin, but honorable be- 
fore God and his representative contritely to acknowledge the 
evil done. The confessor is certainly well aware of the great 
self-denial required, in order to confess our sins and frailties, 
and must, therefore, when he sees that the penitent humbly 
and sincerely acknowledges his faults, be filled with gratitude 
toward God, who assists him in the performance of this act, 
and admiration and sympathy for his penitent, whose heart he 
beholds stirred with love, contrition and humility towards God, 
and confidence in him. He rejoices when the penitent freely 
unbosoms himself to him, and thus places greater trust in him 
than in any earthly friend, and he feels himself honored that 
God has chosen him as an instrument of His mercy to remit 
to the contrite penitent his guilt, rescue him from impending 
perdition, snatch him from the jaws of hell, and unlock again 
for him, the prodigal, the golden gates of his Father's glorious 
mansion, the heavenly Jerusalem. 

2. Should this sincerity be wanting, the whole confession is 
null, and tends only to add the guilt of sacrilege to the other 
transgressions, the absolution pronounced being null and void. 

3. That it is better to confess secretly to a priest, delegated 
by Divine authority, the sins committed, than to carry con- 
stantly about with one the undying worm of conscience; to 
live in constant danger of eternally perishing, which would 
inevitably be our lot should a sudden and unprovided death 
overtake us. 

4. That it is better that one individual should be made 
acquainted with the fault into which we have Mien, than that 
it should be made manifest on the last day to the whole world 
as a sin unconfessed and unrepented of. 

5. That since we must, sooner or later, prevail on ourselves 
to acknowledge our transgressions sincerely, unless we are 



292 MANUAL OF THE CATHOLIC RELIGION. 



prepared to renounce all hopes of salvation, it is more prudent 
to do it at once, rather than after having long been lashed by 
remorse of conscience and exposed to the peril of eternal dam- 
nation. 

6. That the priest is strictly bound, under pain of mortal 
sin, to keep inviolably secret whatever has been disclosed to 
him under the sacramental seal ; that he is not even permitted 
to mention the sins confessed to the penitent himself out of 
the confessional, and is to prefer death, like St. John Nepo- 
mucenes, to a violation of the sacramental seal. Moreover, 
that God so wonderfully provides for this secrecy that priests, 
even in delirium, or when laboring under mental diseases, still 
observe perfect silence concerning the disclosures made in the 
confessional. Even apostate priests respect the secrecy of the 
confessional. Luther and the other reformers, although they 
sneered at, condemned and rejected the use of confession, are 
not known to have violated the secrecy it imposed. 

Q. What is to be done, should one experience peculiar 
difficulty in confessing some particular sins ] 

A. We may request the priest's permission to commit the 
matter in question to writing; it is, however, better to call 
to mind the four last things, to take courage, and simply and 
humbly to confess our sins ; even though the priest should 
reproach us severely and sternly, we should continue, candidly, 
to enumerate our sins ; he certainly intends whatever he may 
say, or impose upon us, for our greater good ; and is much edi- 
fied and consoled by our sincerity and humility. 

Q. What is to be done when we are at a loss how to ex- 
press ourselves in regard to some matter of confession ? 

A. We are to notify it to the priest, who will not fail to 
lend his assistance. 

Q. What are we to do when we have omitted some 
grievous fault 1 

A. 1. Should this omission have been unintentional, 
either from forgetfulness, or from not being aware of the 
fault in question, we have to repeat it in the next confession, 
should we have no opportunity of confessing before approach- 
ing the holy table. 

2. Should this omission have been culpable, induced by 
false shame, or want of proper self-examination, we are 
bound to state the number of confessions made during the 
concealment, and likewise to repeat each of them. 



OF THE SACRAMENTS. 293 

Q. When may confession be termed clear and explicit ? 

A. When the faults committed are confessed in a manner 
so intelligible and precise, that the priest can hear and fully 
understand the disclosures made ; it does not, therefore, suf- 
fice to couch our self-accusation in general terms, or to make 
it unintelligible, by speaking in an ambiguous manner, leaving 
the nature of the sin undetermined; for instance, where we 
do not specify whether the sin was one of thought, or desire, 
or w T hat particular exterior act against the Divine law we 
have committed. Care, however, is to be taken not to raise 
the voice too high, so that those without the confessional may 
not hear, and be scandalized at our sins. Confession must, 
finally, be contrite and humble, as those dispositions of the 
heart are requisite as we have said when treating of contri- 
tion ; attention must, further, be paid to express ourselves as 
modestly as the nature of the sin, in question, will permit. 

Q. In order that confession may possess these qualities, by 
what should it be preceded ; and how should we prepare for 
it? 

A. We should humbly and fervently implore of the Di- 
vine clemency, the grace to discover the extent of guilt, 
humbly to acknowledge and resolutely to amend. 2. We 
should withdraw as much as may appear necessary to us, 
from the cares of business, from worldly pursuits and pleas- 
ures, in order to prepare with recollection and fervor, our 
reconciliation with God by penance. Those who confess 
frequently, are wont to live in the presence of God, and 
they who often and lovingly visit Christ in the adorable 
sacrament, will find but little difficulty in preserving recol- 
lection of spirit in the hurry of their daily avocations. 3. 
Let us call to mind that the confession in question may be 
the last we shall make, and let us endeavor to perform this 
holy act with the fervor, humility and contrition, we should 
wish to have, if required immediately after to appear before 
the tribunal of the Omniscient Judge, the dread avenger of 
sin, the loving Father and forgiver of sinners and humble 
penitents. 4. We are then seriously and carefully to exam 
ine our conscience. 

Q. In what does examination of conscience consist ? 

A, In the earnest and sincere examination of what we may 
have thought, wished, uttered, done, or omitted since arriving 
at the use of reason, or since the last confession. 



294 



MANUAL OF THE CATHOLIC RELIGION". 



Q. How should we proceed in this examination, in order 
that it may be properly made] 

A. We are to recall to mind when we last confessed, con- 
sider whether our confession was accompanied by any defect, 
either in the accusation, contrition, or restitution. If the 
penance was performed, and how ; if and into what new faults 
and sins we have fallen, in thoughts, words, works and parti- 
cipation in the sins of others. We are to examine ourselves 
regarding the commandments of God ; the precepts of the 
Church ; the seven capital sins, and the duties imposed by 
our calling. 

Q. With what degree of strictness should this examination 
be made ? 

A. With the same degree of exactitude, that a reasonable 
and prudent individual w^ould devote to any affair of the 
very "first importance. 

Q. What length of time should we allot to this examina- 
tion] 

A. That depends on the capacity of the persons in ques- 
tion and the manner of life led. There are persons who have 
a retentive memory, there are others who experience difficulty 
in recalling the past ; there are persons who lead a very uni- 
form life, others are immersed in cares and perplexities, 
and overwhelmed by business and exposed to distractions 
without end ; some have to encounter few temptations, others 
have much to suffer from interior and exterior seductions; 
some frequently examine their conscience and approach the 
tribunal of penance, others without a care or thought for spir- 
itual things adding sin to sin, and, perhaps, not within the 
lapse of years resorting to the confessional. The first class 
need a comparatively short time for the examinaiton of con- 
science ; the second requires more time. No one, however, 
should go to excess in this respect. We are only required 
to give the same care and attention to this, that we should 
to any other serious business ; should some fault occur to 
our recollection after confession, notwithstanding our having 
duly examined ourselves, we have only to mention it in the 
next confession. God never requires impossibilities of us ; 
farther, confession is not intended as a rack for the contrite 
sinner, but to give him consolation and peace of heart, as 
says the Council of Trent, Sess. xiv. c. 3. The penitent 
should place confidence in his ghostly father, who will not 



OF THE SA.CRAMENTS. 



295 



fail to assist, by proposing questions, to which he should can- 
didly reply. 

Q. What faults, in particular, are we to guard against in 
the examination of conscience 1 

A. We are to guard against a light and superficial examin- 
ation. 2. We should never seek to excuse and palliate all 
our faults, but judge them in our own case as severely as we 
should had they been committed by others. 3. That we es- 
timate our sins according to the law of God and the teaching 
of morality, and not according to the prejudices and false 
maxims of infidels and worldlings, who consider nothing re- 
prehensible, excepting murder and theft. 4. It is not sufficient 
to examine ourselves, solely, concerning the sinful words 
or works committed, we should carefully scrutinize our 
thoughts and desires, and also to endeavor to discover in how 
far we have been a stumbling-block to our fellow-men, how 
we have been accessory to other's sins. 5. We are to seek, 
to ascertain the number of our grievous transgressions, and 
earnestly reflect on the most efficacious means of amendment, 
as also on the sources and occasions of our faults, so as in fu- 
ture to stop the one and avoid the other ; finally, what meas- 
ures are to be taken in order to repair the damage ourselves 
or others have sustained from our sins, in order to avoid fur- 
ther evil consequences. 

Q. What tends to facilitate this re-examination of con- 
science ? 

A. Daily and careful scrutiny of our acts, words, thoughts 
and omissions, together with frequent confession. 

Q. What is to be done after having completed the examin- 
ation of conscience 1 

A. To excite contrition for all known and unknown trans- 
gressions, accompanied by the sincere and firm purpose of 
amendment. Should the penitent be obliged to wait a con- 
siderable time before the confessional, let him meditate on 
the sufferings and death of Christ ; think of death, the poor 
souls in purgatory, how gladly they would wait some hours, 
and how fervently they would employ them, could they enjoy 
the happiness and privilege of confessing ; recite the Peniten- 
tial Psalms, keep a strict guard over the senses, particularly 
the eyes, and commend himself to the protection of our bless- 
ed Mother Mary and the guardian angels. Should any thing 
be heard of others' confession, he who has accidentally heard 



296 



MANUAL OF THE CATHOLIC RELIGION. 



it is as strictly bound to secrecy as the priest to whom the 
disclosure was made. It would be a grievous sin to speak 
of what one has thus accidentally learned. Care should, 
therefore, be taken not to place one's self too near the con- 
fessional. It were also better to apprise the confessor of 
the fact, should the penitent's accusations be overheard by 
other persons. On entering the confessional, we should 
cast ourselves, in spirit, with Mary Magdalene, at the blood- 
streaming feet of the Redeemer, as if present on Calvary ; 
recall to mind the last judgment in which all that has not 
been effaced by the sacraments shall be made manifest. 
We should then sign ourselves with the sign of the cross 
and say : 

" Father, pray give me your blessing in order that TCiay 
entirely and truly confess my sins : I, poor sinful creature, 
accuse myself before the Almighty God, and you, Father, as 
God's representative, of the following sins : " to be then 
mentioned. Should we be happy enough to have preserved 
ourselves free from every deliberate fault, we are to notify 
it to the priest, and accuse ourselves of some sin of our for- 
mer life. Should we have but venial faults and imperfections 
to confess, we add : " I accuse myself of this sin com- 
mitted in my former life." The confession is then concluded 
in the following terms : " For these and all the sins of my 
whole life, I am most heartily sorry, I hate and detest them, 
because I have thereby offended God, the Supreme and most 
amiable Good ; I am fervently resolved never more to sin, 
and carefully to avoid all occasion of relapse ; I humbly beg 
pardon of God, and salutary penance and absolution of you, 
my Father." The instructions given by the confessor are 
then to be attentively heard, and the questions he may think 
proper to ask candidly and respectfully answered. Care 
must be taken to hear distinctly and to understand the pen- 
ance imposed, and in conclusion, the confession, contrition 
and purpose of amendment are again to be united with the 
infinite merits of our Redeemer, praying and bleeding for us 
on the cross, to which our crimes have nailed Him. While 
the sacred words of absolution are being pronounced, we 
should represent to ourselves our Saviour's heart opening, as 
it were, to receive us, and wash us with the blood flowing 
from it ; we should invoke the name of Jesus, our deliverer, 
with sentiments of faith, humility and confidence. After 



OF THE SACRAMENTS. 



297 



confession, we should devote some time to returning thanks, 
and implore grace to avoid sin for the time to come. We 
are to perform the penance imposed upon us with as little de- 
lay as possible, reciting it with downcast eyes and clasped 
hands. These acts should be performed with a heart stirred 
by the most grateful emotions, full of fervor and devotion. 
"We should farther endeavor, on leaving the Church, to pre- 
serve recollection of spirit, as a necessary condition for a 
worthy communion. 

Q. What is to be done when the priest refuses, or defers 
absolution ? 

A. We should humbly submit to the decision of our spirit- 
ual father, and faithfully perform whatever he may impose 
upon us, in order to prepare and dispose ourselves for receiv- 
ing absolution. 

Satisfaction. 
Q. What is sacramental satisfaction ? 

A. It is, so to speak, the indemnification or reparation the 
penitent has to offer to the outraged majesty of God, by his 
penitential works, conformably to the decision of the confessor 
and in union with the infinite merits of Christ. 

Q. Why does God require this satisfaction of the convert- 
ed sinner, pardoned and cleansed by the merits of Christ 1 

A. The wisdom and justice of God demands this, in order, 
to prevent those, who, after baptism, fall into sin from be- 
coming careless or presumptuous, which might easily occur 
were the sinner required neither to do nor suffer any thing, in 
order again to be reconciled to Him, whom he has wantonly 
and ruthlessly offended, for Christ, himself, assures us that if 
we do not penance, we shall all perish. Luke, xv. 13. Fur- 
ther, we are to bear in mind that these penitential works, to be 
imposed by the confessor, derive all their efficacy from the 
infinite merits of Christ, with which they are to be united. 

Q. How is the satisfaction imposed in the confessional, 
distinguished ? 

A. It may either be coercive or healing. The first con- 
sists in works of a penitential character, and require self-de- 
nial ; these are calculated to chastise the sinner and serve as 
a reparation for the offence his sin has offered to the Divine 
13* 



298 



MANUAL OF THE CATHOLIC RELIGION. 



Majesty ; for instance, prayers, fasting, almsgiving and other 
good works. Healing penance, on the contrary, consists in 
practices calculated to insure the avoidance of all occasions 
of sin, and to guard him against relapse. As to the repara- 
tion we owe our neighbor, should we have injured his reputa- 
tion, or the restitution to be made in case we have defrauded 
or otherwise injured him in his property, as also the removal 
of scandals and enmities, these belong rather to the indispens- 
able conditions for true conversion than to satisfaction. 

Q. What is to be observed about the penance imposed in 
the confessional % 

A, It is to be humbly and willingly accepted and conscien- 
tiously performed. 

Q. When the penance is not performed is confession thereby 
rendered invalid 1 

A. When we fully and sincerely intend performing the 
penance imposed, but afterwards neglected so doing, the con- 
fession already made does not become null, but still we 
commit a sin of which we shall have to accuse ourselves in 
the next confession, particularly when the penance in question 
was imposed for grievous sins confessed. Satisfaction is 
termed the complement of confession. It were a bad sign, 
and the cause of serious doubt as to whether our confession 
were made with the due dispositions, were we slothfully and 
lightly to postpone performing the penance enjoined, or alto- 
gether neglect it. It is best to commence it, if possible, im- 
mediately after confession, and do what may be done at once, 
the remainder as soon as we possibly can. It must be event- 
ually done, and the sooner, therefore, the better. 

Q. What is to be done, when the penance imposed appears 
too difficult 1 

A, We should earnestly consider how light the satisfaction 
imposed in the tribunal of penance is, when compared with 
the enormity of sin, as an offence against the Divine Majesty, 
the severity and length of the penitential exercises, imposed 
on penitents, in the first ages of the Church ; the austerities 
practiced by the saints and by holy persons, even in our own 
times, in atonement of sin. Should there, however, exist a 
moral impossibility to perform some satisfactory work en- 
joined, we are respectfully to acquaint our father confessor 
with the fact, and request him to give another in its stead. 



OF THE SACRAMENTS. 



299 



Q. Why are the penitential exercises imposed in our times 
so easy of performance % 

A. It is the indulgence of a wise mother towards the frail- 
ty of her children. The Church justly apprehends, that if she 
adhered to the rigor of her early penitential code, it would 
deter sinners from repentance, or should they approach the 
tribunal of penance they might neglect performing the pen- 
ance enjoined. Our holy mother the Church, therefore, in 
consideration of our weakness, prefers imposing by her min- 
isters light, satisfactory works, and advising the penitent to 
take voluntarily upon himself more arduous and painful 
ones, by which, alone, the sinner can escape temporal chas- 
tisements, to be borne either here on earth, or hereafter in the 
flames of purgatory. 

Q. Do there then remain temporal punishments to be 
borne after the guilt and eternal punishment of sin has been 
remitted in the tribunal of penance ? 

A. Yes, certainly. 

Q. Whence do we derive this knowledge ? 

A. From the testimony of Holy Scripture and the teach- 
ings of the Church. 

Thus when Nathan said to the penitent David : " The 
Lord also hath taken away thy sin." He adds : " Neverthe- 
less, the child that is born to thee shall surely die ! " 2 Kings, 
xii. 13, 14. Moses was also pardoned the doubts he entertain- 
ed of the fulfillment of the Divine prophecy ; yet, in punish- 
ment thereof he was debarred from entering into the land of 
promise. Deut. i. 38. Does not the whole earth remain, even 
after our redemption is accomplished, a valley of tears, of 
bitterness, affliction and toil, in consequence of the sin com- 
mitted by our first parents, in Paradise 1 This is, moreover, 
the express teaching of the holy Church ; the Council of 
Trent solemnly declares it in the following terms : " If any 
one assert, that to every sinner after the grace of justification 
the guilt is so remitted, that no load, whatever, of temporal 
punishment remains to be canceled here on earth, or hereaf- 
ter, in purgatory, before entering the kingdom of heaven, 
let him be anathema. Trick Sess. i. can. 30, c. And so it be- 
hoveth the Divine justice, wisdom and goodness, as the Coun- 
cil further defines. " Verily, did it behove the Divine justice, 
that those who sinned ignorantly before baptism, should be 
restored to grace in a different manner from those who, once 



300 



MANUAL OF THE CATHOLIC RELIGION. 



delivered from the servitude of sin and Satan, after having 
received the gift of the Holy Ghost, knowingly defile the- 
temple of God, and hesitate not to sadden the Holy Ghost. 
But it also behoves the Divine goodness that sins be not re- 
mitted entirely without satisfaction, lest on the next occasion, 
considering sin but a slight evil, we may again relapse into, 
perhaps, greater transgressions without fear and as it were, 
presumptuously, against the Holy Ghost, and thus heap up 
treasures of anger for the day of judgment. For these men- 
acing chastisements of satisfaction, doubtless, inspire fear 
of sin, hold us back as with a bridle, and render us more cau- 
tious and vigilant for the future. They also heal the re- 
mains of sin and destroy the evil inclinations incurred by sin, 
by the practice of the opposite virtues. Con. Trid. 1. c. 

Q. By what means may these temporal punishments be 
canceled here on earth ? 

A. Partly by the satisfaction imposed in the tribunal of 
penance, by the patient bearing of sickness, poverty and 
other afflictions of life ; further, by voluntary prayers, peni- 
tential practices, particularly by the exercise of the spiritual 
and temporal works of mercy : finally, by obtaining indulgen- 
ces. In this sense the Apostle says : " T fill up those things 
that are wanting of the suffering of Christ in my flesh," 
Coloss. i. 26, that the full efficacy of His redemption be ap- 
plied to us. 

Q. Where shall we have to undergo these temporal pun- 
ishments if they are not cancelled on earth % 
A. In purgatory. 

Q. Which is to be preferred : to do penance here for our 
sins, or suffer for them hereafter, in the flames of purga- 
tory 2 

A. We should prefer to suffer for them here on earth, for 
the penitent thus secures himself against relapses into sin, 
when he has learned to overcome himself resolutely and 
firmly ; further, because the penitential works undertaken 
here, are not to be compared to the pains of purgatory ; 
to which we shall have to submit hereafter. Were Chris 
tians to reflect on the example of the first Christians, on the 
austerities practiced by the saints, and particularly on the fear- 
ful torments awaiting them in purgatory, they would certain- 
ly be more assiduous in the practice of penance, at least, they, 
would cease to complain of the penance imposed in the sa- 



OF THE SACRAMENTS. 



301 



crament. To such slothful and effeminate individuals the 
• words once addressed by Naaman, the Syrian, to his lord, 
may be properly applied : " If the prophet had bid thee do 
some great thing, surely thou shouldst have done it : how 
much rather what he hath now said to thee, wash and thou 
shalt be cleansed V 1 4 Kings, v. 13. How trifling is the toil of 
the short journey, compared to the burthen of leprosy. How 
gladly should the sinner here satisfy the Divine justice, prin- 
cipally by the excellent virtue and power of sacramental pen- 
ance, when he considers how great are the pains of purga- 
tory ! Whoever reflects, maturely, upon the subject, w r ill not 
fail to exclaim, as did the penitent Augustine : " Here burn, 
O Lord, here cut, but spare me in eternity !" 

Q. Which are the principal effects of the valid and worthy 
reception of the sacrament of penance ? 

A. 1. It effects a perfect remission of the guilt of sin, and 
delivers us from the eternal punishment thereby entailed. 
2. It imparts to those w T ho have grievously sinned instanta- 
neous restoration to the state of sanctifying grace, or in- 
creases it in those who have not forfeited it by mortal trans- 
gressions. 3. It elevates those reconciled to God to the inef- 
fable dignity of His children, if, unhappily, they have be- 
come children of Satan, by mortal sin ; or it renders them, 
if already children of God, more similar to their Divine Fa- 
ther and more amiable and lovely in his Divine sight. 4. It 
affords joy and exultation to all the saints and angels of God 
in heaven, and particularly to the most tender and loving 
hearts of Jesus and Mary. 5. It produces tranquillity, con- 
solation, and many powerful graces in the penitent's heart for 
a new and better life, and inspires the confessor with joy and 
hope, as also all who truly love God and us, and who per- 
ceive in our conduct the effects of this sacrament, so rich in 
grace. 6. It procures, for those reconciled with God, the 
merit of their former good works, lost by sin. 7. It imparts 
to them that ineffable peace of conscience, of which Jesus 
Christ says : " the w^orld can neither give nor take it away," 
and of whieh Saint Paul testifies " That it far surpasseth all 
the joys and delights of the world." Phil. iv. and St. John 
xiv. 29. This, however, only holds good on condition of 
our not again relapsing into sin. 

Q. What will be found the best preservative against re- 
lapses into sin ? 



802 



MANUAL OF THE CATHOLIC RELIGION. 



A. 1. The faithful observance of the rules laid down by 
our confessor for the regulation of our conduct, with his ad- • 
monitions and warnings. 2. The careful avoidance of sin 
and its occasions. 3. Living and acting in the presence of 
God. 4. The vigilant guard of our senses, particularly our 
eyes and tongues. 5. Frequent prayer, particularly mental 
prayer, fervent thoughts, short ejaculations and aspirations to 
God during the day. 6. The remembrance of the four last 
things, particularly certain and approaching death. 7. Fre- 
quent worthy confession and communion. 8. All the prac- 
tices calculated to preserve us from temptation, or to aid us 
in withstanding it. These have been enumerated in treating 
of the sixth petition of the Lord's prayer. 

Practice, — Hast thou properly understood and duly reflect- 
ed on all that has been said of the sacrament of penance 1 
" Do this and thou shalt live." Confess frequently, but with 
the due dispositions, for this sacrament certainly produces the 
most beneficial spiritual effects that can be conceived. It is, 
as it were, the beacon on the gloomy shore of thy path to 
eternal happiness, diffusing cheerful and radiant light over 
the whole weary way. Choose as confessor and counselor in 
matters of conscience an experienced and zealous priest. Fix, 
as he may direct, the time for thy confession, and adhere faith- 
fully thereto. Confess at least monthly, and, if possible, 
more frequently. We read of saints who were wont to con- 
fess daily with great spiritual benefit, and this holy practice 
wonderfully added to their glory in heaven by the increase in 
sanctifying grace thereby obtained. Endeavor, then, to go to 
confession as often as you possibly or conveniently can, and 
on the other hand to avoid the faults and defects which pre- 
vent those beneficial results and seriously injure the soul. 

The utility of frequent and well made confession consists 
principally in the knowledge we obtain of ourselves, and in 
the increase of sincere humility and contrition of heart; in 
the greater purity of conscience, in the perfect purity of in- 
tention and the more careful avoidance of occasions of sin ; 
in the increase of sanctifying and active grace, so that assist- 
ed by both, we may rapidly increase in zeal by virtue and all 
the practices of Christian perfection. The faults which im- 
pede these beneficial results, and which are to be shunned with 
peculiar care, are a superficial examination of conscience, 
when one confesses rather as a matter of custom, without a 



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303 



fixed, definite and firm purpose of amendment ; a morbid 
anxiety in examination of conscience, and want of confidence 
in Christ's infinite merits, joined with which we are in faith 
to prepare for the reception of this important sacrament. 
Therefore, let me impress once more upon thy heart, confess 
frequently, very frequently, with the due dispositions, as thou 
hast been directed in this instruction, and as thy confessor 
may think proper to advise, and be assured the great affair of 
thy sal vatioB will be secure now and in the hour of thy death. 

Of Indulgences. 

The doctrine of Indulgences is most intimately connected 
with the sacrament of penance, which is that of the remission 
of sins. We shall, therefore, treat here, as the most proper 
place, of this means of grace. 

Q. What is an indulgence % 

A. An indulgence is a remission, conferred by the power 
of the Church, of temporal punishment, remaining after the 
guilt of sin has been canceled in the sacrament of penance, 
and which, otherwise, we should have to endure either here or 
hereafter. 

Q. How many kinds of indulgences are there ? 
A. There are two kinds, a plenary and partial indulgence : 
a plenary indulgence is the remission of all temporal pun- 
ishments incurred by the commission of sin, even after our 
reconciliation with God by penance. A partial indulgence 
is the remission of a portion of the merited chastisement. 
Q. What does faith teach respecting indulgences ? 
A. 1. That the Church possesses power to grant them. 2. 
That the proper use of indulgences is salutary for the faith- 
ful. This is the doctrine of the Church in the Council of 
Trent, Sess. 25, Decret. de Indulg. 

Q. Whence does the Church derive the power to grant in 
dulgences ? 

A. From Christ the Lord, who expressly declares : 
" Amen, I say to you, whatsoever you shall bind upon 
earth, shall be bound also in heaven, and whatsoever you 
shall loose upon earth shall be loosed also in heaven." Matt. 
xviii. 18. The Church has further, as we have just shown, 
the power to cancel sin and its eternal punishment, why then 



304 



MANUAL OF THE CATHOLIC HELIGION. 



should she not be authorized by Christ to remit temporal 
punishment to those possessing the due dispositions ; this is, 
certainly, an inferior exercise of authority. 

Q. Whence have indulgences their virtue and efficacy % 

A. From the treasure of Christ's infinite merits, and 
from the superabundant satisfaction and merits of His saints, 
in whose communion we live. Respecting the merits of 
Christ, they, of course, can never be exhaustecj^s they are 
infinite : as to the Saints, it is known that many of them per- 
formed greater penances and made more satisfaction than 
their own sins required. This satisfaction and these works of 
supererogation are not to remain inactive in the Church of God 
as is evident from the dogma of the communion of saints, yet so 
that their virtue and efficacy is conditioned by Christ's merits, 
by whose assistance and grace, they have obtained sanctity 
and practiced so many acts of virtue and penance. And oh, 
how great is the treasure of Mary's virtues and sacrifices — 
that virgin Mother of our Redeemer and refuge of sinners ! 
There is, indeed, in the Church of God, a treasure of satisfac- 
tion whose administration God has intrusted to the supreme 
power of the Church. 

Q. Who has power to grant indulgences ? 

A. The successor of him to whom the Lord expressly 
said : " To thee I deliver the keys of heaven, whatsoever you 
shall loose on earth shall be loosed in heaven. Malt, xviii. 18. 
He, who is Christ's representative and vicar, the Roman 
Pontiff, the head of the Church. The bishops may also grant 
indulgences, with the approbation and consent of the Holy 
See, on certain occasions, as far as appears salutary for the 
faithful. 

Q. Was the custom of granting indulgences always prac- 
ticed in the Church ? 

A. It certainly w r as ; we find this custom alluded to in St. 
Paul's Epistles and confirmed by the example of the Doctor 
of the Gentiles, as St. Ambrose, Theodoret and Anselm very 
justly remark in support of the doctrine and practice of the 
Church. We refer to the indulgence granted by St. Paul to 
the incestuous but penitent Corinthian. Writing to the Corin- 
thians, he says : " For what I forgave, if I have forgiven any- 
thing, for your sakes I have done it in the person of Christ." 
2 Cor. ii. 10. The Apostle alludes, in these words, to the 
treasures of merits possessed by the Church, viz. : the merits 



OF THE SACRAMENTS. 



305 



of Christ and his faithful members, in virtue of which he 
could deal indulgently with the contrite delinquent. Had 
this been, merely, a remission of canonical penance, it 
would not, in itself, have been a benefit, in imparting which, 
the Apostle acted in the person of Christ ; and had the tempo- 
ral punishment yet remained to be borne, here or hereafter, 
the Apostle could not reasonably have spoken as acting in the 
person of Christ, in whose name he exercised this beneficent 
power. The same holds good of two instances we find in 
the writings of St. Cyprian and other eminent ecclesiastical 
authors ; that apostates and other notorious sinners truly 
contrite for their crimes, were pardoned and declared free 
from punishment, at the instance of the martyrs. Had such 
penitents, however, merely exchanged the temporal punish- 
ment imposed by the Church for the punishment awaiting 
them in purgatory, they would have but little cause for self- 
gratulation. This was, then, real indulgence granted by the 
power of the Church through the merits of Christ and the 
holy martyrs, possessing efficacy for time and eternity. (& 
Cyp. ep. 10, 12, 30.) 

Q. What are the conditions necessary in order to gain an 
indulgence 1 

A. 1. He who desires to do so must be in the state of 
grace. 2. He must fulfil the prescribed conditions ; from 
this it is evident that it is a calumny fabricated by sectarians, 
that an indulgence is a permission and approval of sin ; be- 
fore sin has been removed, there can be no thought of obtain- 
ing an indulgence, which is but the remission of the temporal 
punishment incurred by sin after its guilt has been forgiven. 
We see from this, that in order to obtain a plenary indul- 
gence we must be perfectly free from every voluntary sin, 
be it ever so trifling ; because as long as any sin, even venial, 
remains, man is not in a condition to profit by indulgences. 
The remission of mortal sin is obtained in the sacrament 
of penance, of venial transgressions, by fervent acts of 
contrition and other exercises of penance. Whoever wishes 
to profit duly by a plenary indulgence, .must have the 
grace of God, and in order to insure his being in this 
happy condition ; first approach the tribunal of penance, or 
go to confession every week. Should there remain in the 
heart any wilful inclination to venial sin, then the plen- 
ary indulgence is not obtained entirely and perfectly, but 



306 



MANUAL OF THE CATHOLIC RELIGION. 



only in proportion to the degree of preparation ; should we 
have been in the state of sin, or have sacrilegiously ap- 
proached the sacrament of penance, of course there can be no 
idea of deriving any benefit whatever from the indulgence. 
As for the indulgences attending jubilees and missions, we have 
to comply carefully with the conditions laid down for obtaining 
them. The giving of alms has certainly been, and may again 
be proposed, as one of the conditions for obtaining an indul- 
gence, but to say, therefore, that indulgences are to be sold 
at a certain rate, is a foul slander. If ever any thing of the 
kind has transpired, it is attributable to the wickedness and 
cupidity of individuals, and not to the doctrine, ordinance or 
approbation of the Church.* See Additions, p. 405. 

Q. May indulgences of every kind be applied to the souls 
in purgatory 1 

A. Certainly, since intercession may be made in their be- 
half, as is proved in the article on the Communion of Saints. 

Q. Is the proper use of indulgences salutary ? 

A. Without doubt ; for, 1. Indulgences cancel the tempo- 
ral punishments incurred by sin. 2. They encourage us to 
seek reconciliation with God, by supplying the severe canon- 
ical penances of former days by works of piety, less 
arduous and painful. 3. They, on the other hand, inspire us 
with zeal for doing penance and amending our life, as they 
cannot be obtained without these dispositions. 4. They pro- 
mote the frequent reception of the holy sacraments and the 
practice of other godly works, and finally they dissipate the 
anxious fears entertained by zealous penitents with regard to 
the divine judgments. The use of indulgences, therefore, far 
from destroying the spirit of penance and austerity, and ren- 
dering the faithful careless and remiss, is, on the contrary, the 
very means of bringing those to true penance to whom other- 

* It is a gross calumny that the Church sold indulgences in Luther's time, in order 
to obtain means to prosecute the erection of St. Peter's Church. Whoever makes 
such an assertion, either proves his ignorance of historical facts, or the malignancy 
of his character in adhering to and propagating falsehood. We plainly see from the 
communication directed by Leo X., who then governed the Church, to Archbishop 
Albrecht of Mentz, that the Church held and taught of indulgences exactly what 
she now does, and so with the conditions necessary in order to obtain them. She 
then, as now, required a contrite and humbled heart, reconciled to God in the sacra- 
ment of penance. But if his Holiness wished to have the alms given by the faithful 
appropriated to the erection of a temple, common to all Christendom, it was as- 
suredly a grand and sublime idea, viz., that all Christendom should unite in build- 
ing a magnificent temple, to the God of one and all ; an idea which every cne must 
admire and commend, save those who are partakers in the sordid and hyprocritical 
sentiments of J udas. 



OF THE SACRAMENTS. 



307 



wise the idea would have never occurred, and to strengthen 
and encourage them to persevere in piety and virtue. 

Practice. — Esteem highly the indulgences offered by the 
Church, and endeavor to obtain them. Keep in mind the ad- 
vice given by the virtuous and learned Bellarmine, who very 
truthfully, wisely and correctly admonishes all : " Let every 
one be as zealous in obtaining indulgence as if penitential 
exercises possessed for him no virtue — let every one be as 
zealous in these practices of penance as if he possessed no 
hope of obtaining indulgences. Whoever acts thus, has truly 
chosen the shortest and surest road to heaven." 



Of Extreme Unction. 
Q. What is extreme unction ? 

A. It is the sacrament by which those dangerously ill re- 
ceive peculiar grace for the welfare of body and soul by the 
holy unction. 

Q. Who instituted this sacrament ? 

A. Jesus Christ. 

Q. Is there any mention made of it in the Holy Scriptures 1 

A. There is ; St. James says, 44 If any man be sick among 
you, let them bring in the priests of the Church, and let them 
pray over him, anointing him with oil in the name of the 
Lord, and the prayer of faith shall save the sick man and 
the Lord shall raise him up, and if he be in sins he shall be 
forgiven them." James, v. 14, 15. 

Q. Has the sacrament of extreme unction been adminis- 
tered from the earliest times, and without interruption in the 
Church of God 1 

A. It has ; St. Cyril mentions it Lib. 2, 40. And St. Chrysos- 
tom lib. 3, de Sacerdotio. Innocent I., thus writes to Decentius : 
"There exists no doubt that what is written by St. James is 
to be taken and understood of the faithful who are sick." The 
same Pontiff also declares it to be a sacrament of the living, 
thus pre-supposing the recipients being in the state of sancti- 
fying grace, as he prohibits it being administered to sinners 
previous to their having approached the sacrament of pen- 
ance, for he says : " Why should we administer extreme unc- 
tion to one to whom the other sacraments are denied I" 

Q. Why is this sacrament termed extreme unction] 



808 



MANUAL OF THE CATHOLIC RELIGION. 



A. Because the sick person is anointed with blessed oil, 
and this unction is the last administered by the Church to 
her children as preparation for a happy death. 

Q. What are the advantages imparted by extreme unction 
for the spiritual welfare of the sick '? 

A. It increases, 1. sanctifying grace. 2. Eemits venial 
and mortal transgressions, should we have forgotten to con- 
fess them or otherwise been unable to do so, and which 
are hence termed the remains of sin. 3. It imparts strength 
to the sick to bear patiently and meritoriously the pains and 
other disagreeable circumstances attendant on sickness, and 
enables him nobly and victoriously to sustain the last hard 
combat, and to give up life in fervent and loving conformity 
to the divine ordinance. When extreme unction is admin- 
istered to those who have lost consciousness, it is under the 
supposition that the heart is truly contrite, and that the re- 
cipient would possess the requisite dispositions for absolution, 
otherwise extreme unction could not be administered. This 
sacrament, however, having in itself the virtue of canceling 
sins, which have never, from ignorance or incapacity of any 
kind, been submitted to the binding and loosing power of 
the Church, is to be considered as the perfection of the sacra- 
ment of penance, and is, therefore, mentioned immediately 
after it. 

Q. What corporal benefits are conferred by this sacrament ? 

A. It frequently alleviates the pains of sickness, and at 
times perfectly restores health. 

Q. Why is this sacrament explained in the Christian doc- 
trine before holy orders and matrimony 1 

A. Because, on account of its possessing the power to remit 
the remains of sin, it is more appropriately placed after pen- 
ance ; and, further, because all the sacraments just mentioned 
concern only individuals of particular states. 

Q. Who is the minister of this sacrament ? 

A. The Priest. 

Q. What are its matter and form % 

A. The matter is the oil blessed for this particular purpose 
by the Bishop, (Trent, Sess. 14, Ext. Unct.), the words used in 
applying the unction are the form : 
"By this holy unction and his gracious mercy may the Lord 

forgive thee whatever thou hast sinned ( ) ;"the sense is 

named, &c., its organs anointed. 



OF THE SACRAMENTS. 



309 



Q. Who may and should receive extreme unction % 

A. Every Catholic Christian, who, after having attained 
the years of discretion, falls dangerously ill ; this sacrament, 
however, cannot be received except in cases of dangerous sick- 
ness. Death resulting from any other cause than disease, 
even when foreseen, precludes its reception. 

Q. When should extreme unction be received % 

A. As soon as we have reason to consider the illness of a 
dangerous character, in order that we may receive it with so 
much the greater profit and preparation. 

Q. What preparation should precede it ? 

A. We must be in the state of grace, therefore the sacra- 
ment of penance is to be first resorted to ; we are further to 
excite, in particular, sentiments of sincere contrition for all 
the sins committed by the senses, accompanied by the most 
ardent desire to purify ourselves from every, even the most 
hidden stain of sin, by this sacrament. Those present, when 
this sacrament is administered, should aid the sick person by 
fervent prayer, in order that he may obtain all the graces the 
sacrament confers. 

Q. How often may this sacrament be received ? 

A. As often as we are dangerously ill, or should the dis- 
ease be of long duration, as often as a new danger of death 
occurs. 

Q. Is it not imprudent to postpone the reception of ex- 
treme unction from fear of death 1 

A. Certainly ; this is as absurd as it is dangerous, for first, 
extreme unction has been, at least, partly instituted by God 
in order that the sick may more rapidly and certainly re- 
cover their health if it be conducive to their eternal welfare. 
Should the illness be really mortal, what is more desirable 
than the grace to die happily and secure salvation, to which 
end the sacrament of extreme unction is administered. This 
should be duly considered by the children, parents, friends 
and relatives of the sick, that they may not be tempted, by 
postponing the reception of extreme unction, to injure, so 
materially, the souls of those dangerously ill, from motives 
of false and sensual tenderness. 

Practice. — Take care to inform your friends and relations, 
when occasion offers, whilst you are still in health, that they 
need be under no apprehension with regard to having this sa- 
crament administered to you in case of dangerous ill- 



310 



MANUAL OF THE CATHOLIC RELIGION. 



ness. When you find yourself seriously ill, do not 
wait to be admonished to prepare for extreme unction. 
You should, rather, ask to have it administered in good time. 
Live so, that when once the priest anoints you, you may 
console yourself with the conviction that your senses have 
ever been employed in the service of God. It is a very salu- 
tary practice to call to mind, several times in the year, and 
better still, as often as you approach the holy table, to 
think of extreme unction, and consider how you would wish 
to have lived when that solemn moment comes for you to 
receive it. Regulate your life by that thought, and when the 
final moment comes, your wish will not be in vain or too 
late. 

Of Holy Orders. 

Q. What is the sacrament of holy orders ? 

A. It is a sacrament by which a particular grace and pow- 
er is conferred on priests and other ministers of the Church, 
for the spiritual office they have to perform in the Church of 
God. 

Q. Who instituted the sacrament of orders ? 

A. Christ the Lord, at the Last Supper, when he instituted 
the adorable sacrament of the altar, and imparted to the 
Apostles the power to change the bread and wine into the 
substance of his sacred body and blood, and constituted them 
dispensers of the mysteries of the new law. Matt. xxvi. 1 ; 
Cor. xi. 26. The Council of Trent expressly declares, if any 
one say that holy orders is not a real and true sacrament 
instituted by Christ, let him be anathema. Sess. 23, Can. 3. 

Q. Why is this sacrament termed orders 1 

A. Because it comprises several definite and subordinate 
grades, as so many steps to higher degrees, which are to 
be successively ascended, in order to rise from the minor, to 
the higher or greater degrees. 

Q. What is the matter and form of this sacrament ? 

A. The essential matter is the imposition of the bishop's 
hands, joined in the Latin Church to certain exterior signs, 
emblematic of the spiritual power imparted ; for instance, 
in ordaining a priest, the chalice, patten, wine and bread, 
are given him ; the essential form is the prayer recited by 
the bishop, while imposing his hands on the recipient. 



OP THE SACRAMENTS. 



311 

• 



Q. Who is the minister of this sacrament ? 

A. The bishop, as St. Jerome writes : " What does the 
bishop confer that the priest may not, holy orders, alone, 
excepted l" 

From this we naturally deduce that all those sects which 
have not validly consecrated bishops have no priests, and 
consequently no sacraments, of which God has constituted the 
priests the ministers, according to the words of St. Paul : 
" Let every one consider us as servants of Christ, and dis- 
pensers of the mysteries of His grace." 2 Cor. iii. 6. 

Q. How does Scripture confirm the institution of the sacra- 
ment of orders ? 

A. By many passages in which the institution, ordination 
and mission of the servants of the holy Church, by the im- 
position of hands and the prayers accompanying this act, are 
exptpssly mentioned. Thus St. Paul writes to Timothy, a 
bishop consecrated by him, and reminds him of the graces of 
the sacrament, admonishing him : " Neglect not the grace 
that is in thee ; what was given thee by prophecy with 
imposition of the hands of the priesthood," Tim. iv. 19, "and 
again I admonish thee, that thou stir up the grace of God which 
is in thee by the imposition of my hands." 2 Tim. i. 6. But 
as so much depends on the holy office being filled by worthy 
ministers of God, the same Apostle warns every bishop : 
" Impose not hands lightly upon any man, neither be parta- 
ker of other men's sins." 1 Tim. v. 22. 

Q. How does tradition confirm this truth ? 

A. St. Basil says, when speaking of the validly ordained 
servants of the Church : " They received by the imposition 
of hands spiritual grace," in epi. ad. Tim. St. Ambrose, in 
his work on the dignity of the priesthood, says : "Man im- 
poses his hands and God imparts his grace." Theodoret ex- 
horts : " Let first the lives of those who are admitted to orders 
be examined, and then the grace of the Holy Ghost invoked." 
1 Tim. v. Leo the Great, says : " Fasting and praying they 
imposed their hands on them in order that we may under- 
stand with what devotion minister and recipient conferred 
and received this sacrament, that a sacrament of such great 
blessing may not appear to be negligently dealt with." Ep. 
81, ad. Dioscorum. The Council of Trent, therefore, justly 
declares and decides : " It being evident from the testimony 
gf the Holy Scripture, apostolic tradition, and the unanimous 



312 



MANUAL OF THE CATHOLIC RELIGION". 



agreement of the holy Fathers, that by holy orders, which 
is consummated by words and exterior signs, grace is impart- 
ed, no one is allowed to call into question that holy orders 
is one of the seven sacraments." Sess. 23, e. 3. 

Q. Howmany grades does the sacrament of Orders embrace 1 

A. There are, in general, seven grades, distinguished by 
the terms Minor and Major orders ; the minor orders 
comprise four degrees, the order of cross-bearer, or por- 
ter, the lector, the exorcist and the acolyte. These grades 
have been instituted by the Church as preparatory steps 
for the higher degrees, and are not in themselves sacra- 
ments, although they partake in the effects of the grace it 
brings forth. The higher degrees include the grades of sub- 
deacon, deacon and priest. As to the grade of sub-deacon 
it is but a preparatory grade established by the Church, and 
as it were, an extension of the deaconship. The Church so 
disposed of these various offices for the convenience of theaea- 
cons, who, particularly in the first ages of the Church, stood 
in need of so much assistance, their whole time and attention 
being taken up in converting, heathens and propagating the 
knowledge of God's true Church. These grades were also 
introduced in order to insure more worthy preparation for 
the reception of the higher sacramental orders. As to the 
deaconship, it was instituted by the Apostles, and the ordina- 
tion conferred on deacons, as servants and assistants of the 
priests; it is divine, of apostolic intstitution, and a sacrament. 

The priesthood comprises in itself two orders, viz. : priests 
of the first and second class. Priests of the first rank are 
called bishops and are the immediate successors of the Apos- 
tles, and receive their appointment directly from the succes- 
sor of St. Peter, the supreme head of the Church, to govern 
and direct the faithful, to ordain and place over the different 
congregations priests of the second class. Acts, xx. 28. The 
priests of the second order are, as it were, the successors of 
the seventy-two disciples, who, under the supreme direction 
of the bishops, perform the duties of the holy office, yet 
without possessing the power of imparting the sacrament of 
ordination to others. 

Q. Can all these grades of the different ecclesiastical and 
sacramental orders be traced to the first ages of the Church ? 

A. They can, for Pope Cornelius enumerates them pre- 
cisely as at present, 1600 years ago when writing to Fabius of 



OF THE SACRAMENTS. 



313 



Antioch, against the heretic Novatian, he says : " He knew not 
that there must be a bishop in every church, though he knew 
that there are in the same (Church) forty-four priests, seven 
deacons, as many subdeacons, forty-two acolytes, exorcists and 
lectors, with the porters, fifty-two." Up. 9, Apud Constantium 
ep. Horn. Pont. The letters and writings of the most ancient 
Fathers of the Church also bear evidence to the existence of 
these different grades ; Dionysius, Anaclet, Ignatius, Cyprian 
and others. The Council of Trent justly decides : "If any 
one assert that there is in the Catholic Church no divinely 
appointed hierarchy, consisting of bishops, priests and min- 
isters, let him be anethema." Sess. 23, Can. 6. 

Q. Are there then several sacraments of orders since 
there is more than one degree % 

A. Assuredly not ; the sacrament of orders is but one, 
the species of power conferred being one, imparted in differ- 
ent degrees, but referring to one and the same object, viz. : 
the true body of our Lord in the adorable sacrament of the 
altar, and to the one holy ministry of Divine worship in the 
true Church of Jesus Christ. All these grades of orders, 
instituted by Christ, that is to say, diaconal, sacerdotal and 
episcopal, are so many different sacraments, for each of them 
confers by the imposition of hands and the accompanying 
prayer, a particular and distinct grace and spiritual power ; 
yet, as they all tend to the same object, they are but one and 
the same sacrament, called holy orders. St. Thomas thus 
expresses himself on this subject : " The difference of orders 
is the difference of a collective power, whose essence consisting 
in the fullness of power is contained in one, and in the others 
a participation therein. The fullness of the Sacrament is in the 
priesthood, the others possess a participation in this power, 
hence, they form but one sacrament of orders." St. Thomas, 
4 Dist. 24. The episcopal order was the first instituted by 
Christ, so it also is the source and centre of all the other orders. 
Christ, the Lord, did not gradually introduce his Apostles into 
the ministry by different orders as is now the custom, but as 
God called our first parents into existence, not as helpless in- 
fants, but in the fullness of their growth, as the progenitors of 
the whole human race, so also did Christ when about to receive 
the human race as children of God immediately impart to 
the Apostles the plenitude of the priestly power. In these 
days, man must be born first and pass through different 
14 



314 MANUAL OF THE CATHOLIC RELIGION. 



stages before he attains to mature manhood, so also must the 
successors of the Apostles increase gradually or by different 
grades till they obtain the fullness of the priesthood. A 
priest, however, may be validly ordained without having 
been a deacon, as the priesthood includes the deaconship. But 
no one could be a validly consecrated bishop who had not 
previously received priestly orders, for he w T ho has not him- 
self been a priest can never obtain the power to ordain 
priests and thus become their spiritual father. 

Q. Of how many kinds is the spiritual power conferred 
by Christ on the priests 1 

A. It is twofold : the one extends to His own adorable body, 
by the power to change bread and wine into the substance of 
His body and blood, and distribute it to the faithful ; the 
second, over His spiritual body, the Church, particularly by 
the power to forgive sins. Both justly excite our highest 
admiration, seeing that God should grant to man a power 
so far surpassing all the power of the angels and the great 
ones of the earth. Each of these powers is, in itself, a mira- 
cle far surpassing the wonders of creation ; the transubstan- 
tiation of bread and wine into Christ's adorable body and 
blood, and the justification of sinners. St. Ignatius, the mar- 
tyr, therefore, justly terms the priesthood " the climax of all 
honors." JEpis ad Smyrn. St. Dionysius, " a dignity, surpass- 
ing all conception." De Coelesti Hier. c. 3. St. Ephraim, " a 
divine office ;" " God has preferred you to the angels." Thus 
exclaims St. Bernard, addressing priests, " to God alone art 
thou inferior, O priest!" says the ancient spiritual teacher 
Cassian, Catal. Glor. We must naturally conclude that the 
life of one so highly favored should correspond with the sub- 
lime dignity to which he is exalted. 

Q. Which are the fruits of this sacrament ? 

A. 1. Those who are ordained Priests receive great graces 
on account of their intimate union with Christ in the exercise 
of the ministry, and of their close relation to the kingdom 
of God. None can conceive how much sanctifying grace is 
increased in the soul of him who receives holy orders ; he 
holds God's place on earth, and is the dispenser of His graces. 
2. This sacrament imprints an indelible character on the soul 
of the person ordained. " As Baptism cannot be reiterated, 
so holy orders cannot be conferred twice," on account of this 
character. Thus St. Gregory the Great to John of Ravenna. 



OF THE SACRAMENTS. 



315 



This character secures likewise to those ordained the particu- 
lar assistance of actual grace in the exercise of the sacred 
ministry. 3. Those ordained participate, moreover, in numer- 
ous gifts of grace when administering the holy sacraments 
and fulfilling the other functions of their holy calling. 4. The 
individuals are also determined by ordination, who are ap- 
pointed by Christ under the auspices and direction of the 
supreme head of the Church, to guide and govern the faithful. 
The kingdom of God on earth would not be the perfect 
organization which it really is, were not the grades and 
orders of ordination closely adhered to, or if hirelings were 
permitted, uncalled and unauthorized, to intrude themselves 
into the holy ministry, and the government of the Church of 
God. Christ by thus fixing and determining holy orders, has 
opposed a formidable and insurmountable barrier to such in- 
trusions. Thus the sacrament of orders is a glorious and dis- 
tinctive characteristic of the truth and visibility of the Church, 
presupposing that those ordained can prove that they have law- 
fully entered the sanctuary of the Church by legitimate 
bishops. 

Practice. — Manifest towards the priests and ministers of 
the altar on every occasion, in words and in actions, due 
honor, and reverence, particularly in the exercise of their 
functions. Seek thus to atone for the manifold insults and 
indignities to which the ministers of God are exposed, par- 
ticularly in our own times and in this country. Shouldst 
thou be called to this holy state, and have lived up to your 
thrice-blessed vocation, rejoice at this election of grace, examine 
your heart carefully and prepare with the utmost assiduity 
by prayer, sanctity of life, and earnest study to enter upon a 
state so fraught with dread responsibility. Woe to him who 
has overrated his strength, and who presumes, in obedience 
to the prompting of human motives, persuasion, or passing 
inclination, to take upon himself the fearful burden imposed 
by the priesthood, a burden which God's angels would shrink 
from lightly accepting ; woe also to him who, being called, 
still buries his talent, or, after having laid his hand upon the 
plough, looks back. 



1 



316 



MANUAL OF THE CATHOLIO RELIGION. 



CHAPTER III. 

OF MATRIMONY. 

Q. What is matrimony ? 

A. It is the divinely-appointed connection and most inti- 
mate union between man and wife for the propagation of the 
human race. 

Q. When and where did God institute matrimony 1 

A. Immediately after the creation of the first human pair 
in paradise, as the book of Genesis informs us. Gen. ii., 18. 

Q. Did matrimony continue to maintain its primitive in- 
tegrity and sanctity % 

A. No, after the fall of our first parents into sin, the bonds 
of wedlock were loosened and the indissolubility of marriage, 
between one man and one woman, no longer observed. 

Q. Who brought matrimony back to its primitive unity, 
purity, and indissolubility ? 

A. Jesus Christ, who further elevated this union to the 
dignity of a sacrament. " Because Moses, by reason of the 
hardness of your heart, permitted you to put away your 
wives, but from the beginning it was not so. Behold I say 
to you, that whosoever shall put away his wife, and shall 
marry another, committeth adultery, and he that shall marry 
her that is put away committeth adultery." Matt, xix., 8 ; 
■Luke xvi., 18; Mark x., 11. 

Q. What, then, is matrimony in the new law *? 

A. A sacrament, by which man and wife are joined in con- 
jugal union to obtain an increase of sanctifying grace and the 
peculiar assistance of God, to enable them to fulfil the duties 
of their station, and to bear its toils and difficulties in a meri- 
torious manner. 

Q. Whence do we know that Christ elevated matrimony 
to the dignity of a sacrament ? 

A. From revelation. Christ's presence at the nuptial 
feast of Cana, of which we are informed by John the Evan- 
gelist, on which occasion Christ wrought the first miracle of 
His divine mission, serves to prove the sanctification of mar- 
riage as the holy Fathers and interpreters of the Scriptures 
justly observe. 

This doctrine of faith is positively confirmed by St. Paul in 



OF MATRIMONY. 



317 



his Epistle to the Ephesians, in which he terms marriage a great 
sacrament in Christ and His Church. Eph. v., 32. The union 
of wedlock is an emblem of Christ's spiritual union with His 
Church. Tradition confirms this. St. Chrysostom writes in 
his 56th Homily on the book of Genesis : " Matrimony is a 
sacrament and a figure of the love which Christ entertains for 
His Church." St. Augustine teaches, " The benefit of marriage 
amongst all nations consists in the propagation of the human 
race, but in regard to the people of God it consists in the 
sanctity of the sacrament. Lib. de bono conj. c. 24. This has 
ever been the faith and doctrine of the Church from the times 
of the Apostles, hence the Council of Trent very justly de- 
creed : " If any one assert that marriage is not one of the 
seven sacraments, instituted by Christ, let him be anathe- 
ma." Sess. 24, Can. i. 

Q. Whereby is marriage contracted ? 

A. By the free consent of the parties concerned, which 
consent must be legitimately expressed, either by words or 
gestures. Hence to enter into the married state, the requi- 
sites are: — 1. Parties capable of receiving the sacrament. 

2. The freely expressed, mutual and legitimate consent of the 
parties. This contract forms the matter of the sacrament. 

3. The reciprocal expression of this consent by words or signs, 
constituting the form of the sacrament. 4. The presence of 
the lawful pastor and two witnesses, that is, in places in which 
the decrees of the Council of Trent have been promulgated, for 
that council, for very weighty reasons, declared marriages 
otherwise contracted as invalid. 

Q. Is the blessing of the priest indispensably requisite for 
the validity of the sacrament % 

A. No. only the presence of the pastor, as the Council of 
Trent desires nothing more for the validity of the sacrament. 
The parties concerned contract marriage by their lawful and 
free consent, and this is the sacrament. The priest's bene- 
diction merely contributes to the greater sanctification of the 
act. But, even where the decrees of the Council of Trent 
have not yet been published, as in many parts of the United 
States, the parties, if they have any claim to Christian feel- 
ing and virtue, will of course seek to obtain the priest's bless- 
ing, and enter this holy state in his presence, unless great 
distance render it impossible. This is, moreover, the express 
ordinance of the bishops in such diocesses. 



818 MANUAL OF THE CATHOLIC RELIGION. 



Q. What is understood by parties capable of entering 
into the matrimonial state % 

A, Such as are not prevented by natural or legal impedi- 
ments from validly receiving the sacrament. 

Q. What is an impediment to marriage % 

A. Such circumstances as by the law of nature or the 
decrees of the Church prevent one from legally entering up- 
on this state. 

Q. How are impediments to marriage distinguished ? 

A. 1. Into such as render marriage unlawful, for instance, 
a simple vow of chastity ; a promise of marriage given to an- 
other ; marriage with heretics, without a due provision for the 
Catholic education of the children who may be born of the 
marriage. 2. Into such as render marriage null and void, as 
affinity or consanguinity within the fourth degree ; a solemn 
vow of chastity, the solemn religious profession of one of 
the parties, or being unbaptized. 

Q. What precautions have been taken by the Church in order 
to discover impediments of marriage more easily and surely % 

A. The publication of the banns ; this imposes on each and 
every one, who is aware of any impediment to marriage ex- 
isting between the parties named, the duty of informing the 
pastor. As the state, moreover, frequently imposes condi- 
tions under which it allows or prohibits the contraction of 
marriage, the candidates for matrimony are to be on their 
guard against transgressing any of them, especially in prot- 
estant countries, so that they may avoid entailing upon 
themselves unpleasant consequences. 

Q. Can impediments to marriage, in no instance, be ob- 
viated ? 

A. Such as have their source in the laws of nature never 
can, yet others may, on weighty grounds, be removed and 
be dispensed with by the Church ; this is to be further treated 
of with the respective pastors. 

Q. Whence does the Church derive her judicial power in 
matrimonial matters concerning impediments ? 

A. From Christ the Lord, who exalted matrimony to the 
dignity of a sacrament, and thus placed it under the jurisdic- 
tion of* the Church. 

Q. What qualities and what preparations are requisite for 
a Christian couple entering the marriage state ? 

A, They should, first, seriously consider and duly and im- 



OF MATRIMONY. 



319 



partially examine themselves in order to discover whether 
or not God has called them to this state. 2. They should 
not thoughtlessly plight their faith, but duly consider and ex- 
amine whether the person with whom they wish to enter into 
the conjugal union be so qualified as to render the matrimo- 
nial state a means of salvation. 3. They should be properly 
instructed and certain of entering this state unencumbered 
by impediments to matrimony. 4. They are to live in inno- 
cence and piety as betrothed, and avoid private interviews 
and conversations with the other party ; they are not to be- 
lieve that greater freedoms are permitted them, particularly, 
after a promise of marriage has been given and received ; 
they should, on the contrary, be upon their guard more than 
others, so that they may not draw down the divine maledic- 
tion upon their future union. Persons betrothed are ex- 
pressly forbidden to dwell in the same house. They should 
be sure to enter upon this state from pure intentions and mo- 
tives pleasing in the divine sight. " We are the children of 
saints, and we must not be joined together like heathens that 
know not God." Tob. viii., 5. 

Would to God that every bride might, in truth, declare 
with the chaste Sarah : " Thou knowest, O Lord, that I never 
coveted a husband, and have kept my soul clear from all lust. 
Never have I joined myself with them that play, neither have 
I made myself partaker with them that work in lightness. 
But a husband I consented to take, with Thy fear, not with my 
lust." Tob. iii., 16-18. Before the reception of the sacrament 
of matrimony they should approach the holy sacrament of 
penance and the blessed Eucharist with great devotion. It is, 
therefore, a very laudable custom, and one to be recommend- 
ed to all who enter upon this state, first to make a general 
confession in order to purify their consciences as far as possi- 
ble, and to approach the table of the Lord on their wedding- 
day, in order to dispose themselves for the reception of the 
rich graces imparted by the sacrament of matrimony. 
Q. How is marriage contracted ] 

A, The parties solemnly declare in the presence of their 
pastor and two witnesses that they take each other in mar- 
riage, upon which the priest blesses their intention and the 
contract they make. This should, if possible, be done during 
the celebration of the holy sacrifice of the Mass, which is 
offered up for the bride and bridegroom. 



320 



MANUAL OF THE CATHOLIC RELIGION. 



Q. Do those grievously offend who, without naving con- 
fessed, or after having made a sacrilegious confession, receive 
the sacrament of matrimony in the state of mortal sin ? 

A. They commit a most grievous crime and become guilty 
of a great sacrilege, by which they profane, instead of re- 
ceiving, the graces attached to this sacrament. 

Q. What is understood by plighting one's faith, betroth- 
ment, or engagements ? 

A. The earnest serious promise of future marriage. 

Q. Is this promise binding, and are those who have given 
it obliged to fulfil it % 

A. Certainly, and this under pain of a heinous sin, unless 
both parties are willing to retract the promise given, or 
should motives or circumstances justify the refusal of either 
party to fulfil their promise — a matter to be left to the deci- 
sion of spiritual superiors. Amongst these circumstances we 
may mention, in particular, the call to a religious life. 

Q. What is understood by light and inconsiderate promises 
of marriage ? 

A. 1. Promises given by those who neglect consulting 
with God in prayer, or who pay no regard to the counsels of 
their parents, guardians and pastors. 2. Those who in their 
choice make less account of religion and virtue than of tem- 
poral advantages and the like. 3. Who do not first duly con- 
sider whether they possess the necessary qualifications to take 
upon themselves the numerous and arduous duties imposed- by 
this state and the charge of a family. 

Q. What are the duties imposed by the conjugal state ? 

A. h Sincere and holy affection, as the Apostle so strongly 
admonishes : " Husbands love your wives, as Christ also loved 
the Church, and delivered himself up for it." JEphes. v., 25. 
" No man ever hated his own flesh but nourisheth and cherisheth 
it, as also doth Christ the Church." Ephes. v., 25. He ad- 
monishes wives in terms equally explicit : " Let women be 
subject in love to their husbands, as is the Church to Christ." 
Ephes. v., 22. "They shall be two in one," says the Lord, 
when instituting as well as when elevating matrimony to the 
dignity of a sacrament. Mutual support and aid in domestic 
life, particularly concord and peace. 3. Mutual edification in 
Christian piety, as the Apostle so earnestly exhorts all. 
4. Great solicitude for the Christian education of their family 
and the due government of the household for the glory of God 



OF MATRIMONY. 



321 



and their own salvation. Ephes. vi., 4. 5. By the careful 
avoidance of every abuse of marriage, as the Apostle admon- 
ishes, where he says : " Marriage is honorable in all." Heb. 
xii., 4. 

Q. What crime is directly opposed to the marriage con- 
tract ? 

A. Adultery : we have touched slightly on the heinous- 
ness of this crime in treating of the sixth commandment. 
Oh ! if the guilty person would but think how holy a bond 
he severs, how TO undermines the happiness of his family if 
his guilt be detected ; how bitter the serpent fang of repent- 
ance he conceals in his bosom, even if his crime be laid open 
to no eye but that of the All-seeing Avenger. What dreadful 
maledictions are pronounced on adulterers in Holy Writ, 
what heavy chastisements he entails upon himself, what dread 
consequences he heaps upon his head, he would certainly not 
sin, but rather manfully overcome the temptation which 
lures him recklessly to plunge into such a labyrinth of crime 
and misery ! " He that is an adulterer for the folly of his 
heart shall destroy his own soul ; he gathereth to himself 
shame and dishonor, and his reproach shall not be blotted 
out." Prov. vi., 32. 

Q. Is marriage indissoluble ? 

A. It is, when actually consummated ; thus did God insti- 
tute marriage in paradise, as is evident from the words of 
Holy Writ. "A man shall leave father and mother and 
shall cleave to his wife, and they shall be two in one flesh." 
Gen. n\, 24. Christ the Lord confirms this, when He makes 
Adam's declaration His own. " What, therefore, God hath 
joined together let no man put asunder." Matt, xix., 6. And 
again, every one that putteth away his wife, and marrieth an- 
other, committeth adultery, and he that marrieth her that is 
put away from her husband, committeth adultery." Luke 
xvi., 19. 

St. Paul solemnly declares in his Epistle to the Corinthians 
the indissolubility of marriage amongst Christians in the fol- 
lowing terms : " But to them that are married, not I, but 
the Lord commandeth, that the wife depart not from her hus- 
band, and if she depart, that she remains unmarried, or be 
reconciled to her husband. And let not the husband put away 
his wife." 1 Cor. viii., 10, 11. He adds : " The wife is bound 
by the law as long as the husband lives." The same remark 
14* 



322 



MANUAL OF THE CATHOLIC RELIGION. 



holds good of the husband. Neither is polygamy permitted 
amongst Christians ; no man may have two or more wives ; 
no woman two or more husbands. "They shall be two in 
one flesh.'' This is the primitive institution of marriage, and 
Christ ordained unity of marriage in the new law, as a type 
of His union with the one Church, who went forth from the 
wound of His blessed heart, on the wood of the cross, as the 
Eve of the new Covenant with Him, the heavenly Adam, 
under the symbol of water and blood. So saxs St. Augustine, 
treating of this subject. Tract 120 in Joan, and St. John 
Chrysostom, Horn. 84. Should one of the parties after the 
celebration of the nuptial ceremony, and before the marriage is 
consummated, resolve to enter the religious state, the matri- 
monial contract is thereby dissolved, according to the decision 
of the Council of Trent Sess. 24, Can. 6. The high state of 
perfection embraced and the spiritual nuptials celebrated with 
Christ, are the grounds on which this privilege is based. The 
Pope can further, in the plentitude of apostolic power, dissolve 
marriage on motives of consequences, provided it has not been 
actually consummated. When, however, the marriage debt 
has been once paid, no one, not even the Pope, can dissolve 
it ; it is binding till the death of one of the parties. 

Q. What, then, is to be done when married persons cannot, 
from various weighty reasons, live together 1 

A. They may in this case be separated in bed and board 
by their spiritual superiors, but they must remain unmarried 
till the death of one of the parties severs the link which human 
power can not presume to touch. 

Q. What are the conditions of a happy marriage ? 

A. 1. A proper choice. 2. A good intention. 3. Due 
preparation, particularly the worthy reception of the holy 
sacraments. 4. Zeal and Christian piety, particularly in 
bearing and forbearing, self-abnegation, and good example. 
5. Invincible patience, in bearing with the frailties and defects 
of the other party. 6. Anxious and unremitting solicitude 
for the proper training and instruction of their offspring from 
earliest youth. 7. Domestic habits and social family life, 
also the avoidance of pride with the vain pomp and pleasure 
of the world. 

Q. What are the sources of unhappy and unfortunate mar* 
riages ? 

A. A rash and inconsiderate choice of those to whom one 



OF MATRIMONY. 



323 



unites himself ; this occurs, principally, when one takes into 
account nothing save a pleasing exterior, a large fortune and 
good connections ; the bright delusions vanish but too speed- 
ily, and leave nought behind but bitterness, disappointment, 
and hopeless regret. 2. The want of a good intention, as many 
only marry for the sake of being married. 3. The levity 
with which many receive the sacrament of matrimony without 
having previously endeavored to put themselves in the state 
of sanctifying grace, and secure the blessing of heaven by 
having recourse to the sacrament of penance and the holy 
Eucharist. Those who thus enter upon marriage draw down 
upon themselves the curse of God by the sacrilege of which 
they become guilty, instead of obtaining grace and strength 
from on high to fulfil the grave and responsible duties await- 
ing them. 4. The want of virtue in general, and a vicious 
course of life indulged in up to the reception of the sacrament. 
" Piety is profitable to all things," says the Apostle, " hav- 
ing promise of the life that now is, and of that which is to 
come." 1 Tim. iv., 8. This declaration is fully and in a par- 
ticular manner confirmed in the conjugal state. There can be 
no happier union here below than when the husband exclaims 
in truth and security, " O, that I were as worthy and virtuous 
as my wife," and the wife in return, " Had I but my husband's 
virtues !" 5. The difference of religion in mixed marriages, 
frequently produces mutual discontent and unhappiness, and 
causes the religious and moral training of the children to be 
but indifferently, if at all, attended to. 

Q. In what light is marriage between parties of different 
creeds to be considered 1 

A. First, should they have been formed without express 
contract and provision, that the issue, if any, is to be brought 
up in the Catholic faith, they are altogether inadmissible ; but 
even when this has been duly provided for, such marriages 
are never to be commended. 

Q. Why does the Church disapprove of such unions % 

A. 1. Because the Catholic party is always exposed to the 
danger of losing the faith, or at best becoming lukewarm and 
indifferent. 2. Because the Catholic education of the children 
is generally defective, and not unfrequently impracticable. 3. 
Because the dissenting party can procure from the state a 
divorce, and then contract a new alliance, which is contrary 
to faith, and may expose the Catholic party to great hardship 



324 



MANUAL OP THE CATHOLIC RELIGION. 



and misery. 4. Because such a marriage can never present 
a true emblem of Christ's union with His holy Church. 5. 
Where there is no communion of faith there never can be as 
intimate a union and concord as the conjugal state justly 
claims, particularly in the mutual sanctification of life. 

Q. What conditions are laid down by the Church, in case 
her children should contract such marriages notwithstanding 
her disapproval ? 

A, 1. That the Catholic party must be left at perfect liberty 
to practice his or her religion. 2. That he or she should zeal- 
ously endeavor as long as they live together, to bring the 
dissenting party to acknowledge and embrace the truth. 3. 
That the children, without distinction of sex, be brought up 
in the Catholic faith. How, indeed, could the Catholic party 
consent to haVe their offspring trained to any other religious 
profession than the only true and hence only saving Catholic 
faith'? Such an agreement, on their part, would betray a 
lamentable want of principle, as also a want of heartfelt con- 
viction of the truth of the faith they profess, as also a want 
of affection for the children with whom they hope to be 
blessed. Should one of the parties have neglected before 
marriage to have this contract made, he or she still remains 
bound in conscience to observe it strictly in every particular, 
if they wish to obtain salvation and qualify themselves for 
approaching the sacrament. 

The Catholic father of a family is bound to employ all his 
paternal authority to ensure the Catholic education of his 
children, and the mother should leave nothing undone to effect 
the same desirable object. The baseness and folly of the 
contract that some of the children should be brought up in 
the exercise of the father's religion, and others, in that of the 
mother's, is too evident to require further illustration. A 
couple who act thus, consider religion as a garment with 
which they clothe their daughters in a different manner from 
their sons, and prove but too clearly by such perverse conduct, 
their perfect indifference in matters of religion, and their 
woeful ignorance and want of judgment. 

Q. Is marriage, being a sacrament, allowable and advisa- 
ble for all? 

A. No ; for the Church requires continence of those conse- 
crated to the service of the sanctuary by the sacrament of 
holy orders. She also considers the state of virginity as 



OF MATRIMONY. 



325 



higher and more perfect than that of matrimony, according 
to the express words of the doctor of the Gentiles : " He 
that giveth his virgin in marriage doth well, and he that 
giveth her not doth better." 1 Cor. vii., 38. A double error 
is here to be combated. 

The first is that which, with Jovinian, so exalts mar- 
riage as to place it on a level with and even elevates it 
above virginity. Tradition, Christ's own blessed example 
and that of His spotless mother, are all opposed to this. The 
Council of Trent, therefore, very justly decides as follows : 
" If any one shall affirm that matrimony is to be preferred to 
virginity, or that it be not better and more blessed to live in 
virginity than in the married state, let him be anathema." 
Sess. xxiv. can. 10. The second error is broached by those 
who declare and maintain it to be impossible to live in a 
state of celibacy. Those who speak so are strangers to the 
omnipotence of grace and the virtue of prayer. Nothing is 
too difficult for those who persevere in prayer before the 
Lord, and confidently ask Him for the grace of chastity. 
" God is faithful," as the doctor of nations assures us. " Who 
will not suffer you to be tempted above that which you are 
able, but will make also with temptation issue, that you may 
be able to bear it." 1 Cor. x., 13. St. Augustine, therefore, 
justly remarks, when treating of these words : " Pay your 
vows to the Lord." " Of yourselves," says he, " ye are too 
weak, but if you put your trust in Him to whom you have 
made your vows, you will assuredly receive strength to do it." 
Ep. lxxv. Ana in another passage he exclaims, when con- 
sidering this state of life : " Happy necessity which binds to 
that which is better." Ep. 45. 

Q. What is this unmarried state termed which the Church 
imposes on those she advances to the higher orders % 

A. It is called celibacy. 

Q. Is the perpetual chastity required by the Church of her 
consecrated ministers just and reasonable 1 

A. Without doubt. The sanctity of the holy office and the 
obligations it imposes, demand of those who have taken it upon 
themselves, undivided affections and general solicitude for the 
welfare of their fellow men, and the state of celibacy alone can 
qualify man to enter upon it. Candid and upright protestants 
both acknowledge and declare this. They have so expressed 
themselves even in public documents. The Helvetic confes- 



326 



MANUAL OF THE CATHOLIC RELIGION. 



sion, as also the Anglican Church, express in their ordinances 
the wis.i to behold men in the sacred ministry untrammelled 
by the bonds of wedlock. Conf. Helv. 2, c. 29. Udw. c. 21. 
Even in the Old Testament the priests were obliged to ob- 
serve continence during the time appointed for them to sacri- 
fice and ministry in the temple. Even the heathens, by an 
intuitive and correct feeling, received and acknowledged the 
excellence of virginity in the divine ministry. The Egyptian 
priests were either unmarried, or had but one wife, contrary 
to the general custom of the people of those times. And in 
Rome and Athens the sacred fire kept constantly burning in 
Minerva's honor was attended by virgins only. What stain- 
less purity does not Christian sentiment demand of those who 
present to the divine majesty the spotless victim of the New 
Testament, the immaculate Lamb of God, Jesus, the purest 
and holiest, conceived in the womb of Israel's lily, by the co- 
operation of the Holy Ghost. In truth, it is only chastity 
that can in any degree qualify the priest to offer this most 
holy sacrifice, the august victim of the new law • he thereby 
becomes a visible and worthy representative of Christ, a wor- 
thy minister of the Lord on earth, whose life and deportment 
draw the hearts of the faithful heavenward, and inspires them 
with full confidence in the priest as their common spiritual 
father. How different would it not be were the ministers of 
the sanctuary incumbered by the bonds of wedlock. The con- 
temptible and despised condition of the priests of the Greek 
Church, afford a striking example of the truth of this remark, 
as every one knows who has had opportunities of learning any- 
thing on this subject. De Maistre on the Pojie, iii. book, iii. chap. 
How greatly is the perplexity of such a situation increased 
when the wife or children of these parties scandalize the flock. 
The spirit of God certainly guided and directed the Church 
in ordaining and strictly enforcing the celibacy of her priests, 
and the two inferior grades of deacon and sub-deacon. 

Practice. — -Let no other motive induce thee to decide on a 
state of life, than the divine will and the salvation of thy 
immortal soul, and then thou mayst hope to know and fulfil 
the will of thy Lord and God in this respect. Should it please 
the divine majesty to call thee to the married state, thou wilt 
endeavor to make a prudent choice, prepare thyself properly 
for the reception of this sacrament of matrimony, and in 
that state thou wilt strive to live in such a manner as to pro- 



OF THE SACRAMENTALS. 



327 



cure thy own silvation and promote that of those intrusted 
to thy care. 



CHAPTER IV. 

OF THE SACRAMENTALS. 

Besides the means of grace instituted by Christ himself, for 
the sanctification of the faithful, that is the seven sacraments, 
the Church in virtue of the powers imparted to her by her 
divine founder, has ordained other consecrations, benedictions 
and ceremonies, in order to assist her children in the attain- 
ment of that priceless good, for which alone they have been 
created, that is to say, salvation in the possession of God. 

These are all included under the term of sacramentals, be- 
cause, like the sacraments, they impart grace, although not 
in the same degree, nor with the same efficacy. These con- 
secrations, benedictions, and ceremonies, do not always and 
infallibly take effect by virtue of their institution, as do the 
sacraments, but are frequently emblems fraught with deep and 
holy meaning, as rights and acts calculated to heighten the 
solemnity of divine worship. Their efficacy moreover de- 
pends on man's free co-operation. The Church can change, 
increase, or diminish these blessings, consecrations and rites, 
but over the sacraments instituted by Christ himself, she has 
not the same jurisdiction. They may in this respect be com- 
pared to the washing of the feet, recommended to the faith- 
ful by Christ's own word and example, although he did not ele- 
vate this touching and beautiful act to the dignity of a sacra- 
ment, or declare it necessary for all. See p. 406. 



Of the Benedictions of the Church. 

Q. What do we understand by this term 1 

A. The application of those prayers and ceremonies of the 
Church, by which persons and things are peculiarly appropri- 
ated or set apart for the divine service. 

Q. Which are the principal benedictions] 

A. 1. The consecration, dedication and benediction of 



828 



MANUAL OP THE CATHOLIC RELIGION. 



churches and all that is necessary and proper for the celebra* 
tion of divine worship ; 

2. That of the objects used in divine service ; 

3. That imparted to clerical and religious persons. 

We shall briefly add the essential characteristics of these 
benedictions. 

The Dedication of a Church. 

Q. What is understood by the dedication of a church 1 
A. The solemn act by which a temple is consecrated for 
divine worship. This consecration may take place by a sim- 
ple benediction, which may be imparted by a priest with the 
prelate's permission, or it is performed with the unctions and 
all the other ceremonies prescribed by the ritual. This is 
called consecration, and in this case a bishop must officiate. 
Q. Is it an ancient custom to dedicate or consecrate churches 1 
A. It is ; we can trace it to the earliest ages of Christianity, 
and we find its type in the dedication of Solomon's temple, 
performed in the Old Law, and recorded in the 3d book of 
Kings. 

Q. How is this rite performed % 

A. The vigil of the consecration is to be observed as a fast ; 
the vesper service is chanted before the relics of saints to be 
placed on the altar, and in the interim preserved in a proper 
repository becomingly ornamented. Early on the morning 
of the following day the bishop goes thrice round the church, 
sprinkling it with holy water ; he then enters the church and 
writes the Greek and Latin alphabets upon the floor, which is 
covered with blessed ashes in the form of St. Andrew's cross ; 
those two languages being the principal ones of ancient times, 
and those in which the Old and New Testaments are written 
and read, being the tongues, moreover, in which our faith was 
chiefly announced in primitive times ; the altars are then 
anointed and consecrated with the blessed oils, whilst psalms 
selected for the occasion are chanted, and prayers full of unction 
and fervor recited, accompanied by the performance of cere- 
monies fraught with deep and holy meaning. The same cere- 
mony is performed on the walls of the church, which, in mem- 
ory of the twelve gates of the heavenly Jerusalem are marked 
with twelve crosses. The altar being the favored spot on which 
the Immaculate Victim of the New Covenant is daily to be im- 
molated, is consecrated with the utmost solemnity. The 



OF THE 6ACRAMENTALS. 



329 



whole edifice loses its consecration if the altar be removed 
from its original position. 

Of the Blessing of Church Bells and Vestments. 

Q. Why are the church bells blessed, and why is this act 
called baptism of the bells ] 

A. The bells attached to our temples are blessed, being as 
it were the heavenly voices inviting the faithful to divine 
worship. Their benediction is termed baptism ; on this occa- 
sion the name of a saint is given them in order that the saint 
may join to the pealing of the bells fervent prayers for the 
willing and zealous acceptance of the invitation to assemble 
and worship the Lord of heaven and earth. The sound of our 
church bells is intimately connected with the most important 
moments of Qur earthly pilgrimage, so the ablution with 
water and the unction with chrism and the holy oil of the sick, 
seem to allude to the bells being destined to take part in the 
most solemn affairs of our Jife and death. The church bell is, 
according to the expression used by the Synod of Cologne, 
" the trumpet of the church militant." It appears to praise 
the Most High with us ; to raise with us the voice of suppli- 
cation to Him who sits enthroned above the fleeting clouds 
of earth. The bells seem to peal gladly out when joy ani- 
mates our hearts ; to toll sadly and heavily when grief weighs 
them down. To the faithful who live in the state of grace 
their sound is of heaven ; to the infidel and libertine it is 
gloomy and insupportable. It welcomes us on our first ap- 
pearance in the temples of our God, and on our last uncon- 
scious journey to our narrow homes it sends after us a thrill- 
ing and mournful farewell. At times it is entirely silent, viz., 
when the Church is employed in bewailing the agony and 
death of her Divine Spouse, or smarting under the wounds 
inflicted by some great crime committed by her unfaithful 
children. This is the case during an interdict, at which time 
public worship is suspended. The silence of death then seems 
to reign on earth, and ominous terror burthens every heart. 
When, on the contrary, the smallest bell sends forth its sil- 
very strain from the church steeple, every thing in the ec- 
clesiastical sphere seems to rejoice in renovated existence. 
We need not, therefore, be surprised that a German poet 



330 MANUAL OF THE CATHOLIC RELIGION. 



should have felt so warmly and written so beautifully on this 
subject. An ancient verse declares the destination of our 
church bells to be as follows : 

w Laudo Deum verum, plebem voco, congrego clerum, 
Defunctos ploro, nimbum fugo, festaque honoro." 

Q. Why are the furniture, the holy vessels, vestments and 
linen used in the celebration of the divine mysteries all 
blessed ? 

A. Because they are set apart for divine service and are 
often brought into immediate contact with the adorable sacra- 
ment. That certain vestments of finer and more beautiful 
texture are set apart to be worn by the priests and ministers 
of the sanctuary, during the celebration of divine worshio is 
both proper, reverent and edifying. The peculiar form and 
material of the holy vessels tends to promote devotion, and 
keep the spirit in pious meditation during the celebration of 
divine service. God himself prescribed most minutely the 
vestments, furniture, vessels for the tabernacle, and these 
were all to be of such costly materials and elegant workman- 
ship as to excite our astonishment. Let those in particular 
take this remark into consideration, who, having inherited a 
portion of the sentiments of Judas, consider nothing too rich 
or costly for secular representations and celebrations, but are 
much afraid of extravagance in decorating the temples of the 
Lord, and think any thing good enough for that purpose. 

Of the Benediction of Burial- Grounds. 

Q. Why are grave-yards or church-yards blessed 1 
A. 1. In order that the bodies of the faithful, which in life 
were temples of the Holy Ghost, and shall one day arise in 
glorious immortality, may be deposited in a fitting and holy 
resting place. 

2. In order to remind us that the souls of the faithful re- 
posing in the unbroken tranquility of the tomb, in our burial- 
places, are united with us, in the holiest bonds of hope and 
affection, and to encourage us by the sight of the holy place 
in which their remains lie, to make supplication for them at 
the throne of mercy. 



OF THE SACRAMENT ALS. 



331 



3. That the consecrated ground allotted for their burial- 
place may remind us of the one faith which so intimately unites 
the departed with us. It is a just and holy ordinance of the 
Church, in virtue of which only such as have in life been united 
in the same one holy faith, rest after death in the same con- 
secrated ground, from which they are excluded by great and 
heinous crimes, or if they severed themselves from the commu- 
nion of the Church by heretical or schismatical opinions, or open 
infidelity. When frivolous and thoughtless worldlings loudly 
complain that men who have never cared for religion, but on 
the contrary were to their fellowmen a stumbling-block and 
cause of scandal are denied burial in consecrated ground, they 
show their own want of judgment and sense of right. Where- 
fore should the Church acknowledge and impart her maternal 
benediction after their death to men who have lived and died 
in sentiments and opinions totally opposed to her teaching 
and practice 1 



The Benediction of Objects used in Divine Service. 
Holy Water. 

Q. Is the use of blessed water ancient ? 

A. We can trace it to apostolic tradition ; it is mentioned 
in the so-called Apostolic Constitutions, 1. vii. ch. 15. Symbols 
of this blessing are found in the Old Testament : Levit. Those 
who attentively peruse the fervent prayers, so full of force and 
unction used by the Church in blessing water, will easily under- 
stand why the faithful so carefully preserve holy water in their 
dwellings, and so confidently and devoutly make use of it be- 
fore retiring or arising, leaving their dwellings, and such like, 
unless, indeed, they imagine it possible for the Church to pray 
and bless in vain. The ecclesiastical writers of the fourth 
century mention a vessel of holy water placed at the entrance 
of Christian temples. Euseb. Hist. c. 10. 

Blessed Candles. 

Q. Why does the Church bless candles ? 
A. They are blessed to serve as symbols of the spiritual 
joy of the Church and the interior illumination of the Holy 



832 



MANUAL OF THE CATHOLIC RELIGION. 



Ghost. Lighted tapers are emblematic of faith, which enlight- 
ens, hope, which imparts genial warmth, and love, which in* 
flames. The burning tapers, placed upon our altars during 
Divine service, remind us of the bloody persecutions with 
which the infant Church had to contend in days when the voice 
of praise and supplication arose from vaults and caverns where 
her Divine rites were celebrated. We find our blessed tapers 
symbolized in the old law. God himself commanded a golden 
candlestick with seven branches bearing lights to be placed in 
the tabernacle, and Solomon had the temple furnished with 
several candlesticks of the finest gold. 2 Paralip. iv. Is it not 
more proper, then, for us to seek to honor the presence of our 
sovereign Lord and Master in the sacrament of His love, 
during the celebration of the Divine mysteries and in acts of 
worship generally, by the use of blessed tapers 1 

Q. On what occasion, in particular, does the Church bless 
tapers ? 

A. On the Feast of the Purification of the Blessed Virgin 
Mary, commonly called Candlemas. This, as an emblem of 
our deep conviction of her inviolate purity, the radiance of 
which, far from being dimmed by the birth of her Divine Son, 
became the brighter and more effulgent. 

Q. Why are processions held on this festival % 

A, In order to represent to us in a more lively manner the 
journey of the Blessed Mother, St. Joseph, Anna and Simeon 
to the temple, and as a tribute of love and homage to our 
sweet heavenly Queen. 

Q. When are blessed candles employed 1 

A. During the administration of holy baptism and extreme 
unction, on account of their symbolical signification, and in or- 
der to put the powers of darkness to flight by the virtue of the 
blessed candles. 

The Blessed Ashes. 

Q. Why does the Church bless ashes on Ash-Wednesday, 
the first day of Lent % 

A. 1. In order to excite to do penance, by the remembrance 
of an approaching and certain death. This is the reason why 
the priest, when sprinkling the heads of the faithful therewith, 
employs the words of the Divine sentence, pronounced on man 
after his first transgression, and extended to all his posterity : 



OF THE SACRAMENTALS. 333 

u Remember, man, thou art but dust, and unto dust thou shalt 
again return." 

2. In order to call forth in us the spirit of humility, without 
which no penance, however severe, is acceptable in the Divine 
sight. Ashes have been, from the earliest times, a symbol of 
penance and humiliation. Job did penance in dust and ashes. 
Micheas and other prophets called on the people to do penance 
in sackcloth and ashes. The Ninevites wept and lamented their 
crimes in sackcloth and ashes, and found favor in the Divine 
sight. Jonas, iii. 



Of the Blessed Palms, 

Q. Why does the Church bless palm branches ? 

A. 1. In memory of Christ's solemn and triumphant en- 
try into Jerusalem, on which occasion the exulting populace 
strewed the way w T ith palms. 

2. On account of their symbolic signification, the palm be- 
ing an emblem of the victory which Christ gained over sin, hell 
and death, and for which we, in imitation of Him, have also 
to struggle. Apoc, vii. 9. They are, therefore, borne in pro- 
cession as memorials of Christ's triumphant entry, after which 
they are preserved in our dwellings until the commencement 
of Lent, when they serve for the preparation of the ashes with 
which the faithful are marked on Ash- Wednesday. 



The Paschal Candle, 

Q, What does the paschal candle recall to our minds, and 
when is it blessed 1 

A, The paschal candle is a symbol of Christ, the conquer- 
ing King, the mighty vanquisher of death, the valiant lion of 
Juda, who freed us from the slavery to which sin and Satan 
had reduced us, and its radiant effulgence, the fiery pillar 
which in days of yore preceded the children of Israel from 
the land of bondage to the promised inheritance. It is blessed 
with great solemnity on Holy Saturday, and used during the 
paschal time at the celebration of the Divine service. After 
the Gospel on the Festival of Christ's Ascension, it is ex- 
tinguished, in memory of that event. 



334 MANUAL OF THE CATHOLIC RELIGION. 



Of the Holy Oils. 

Q. What is understood by this term % 

A. The holy oils blessed on Maundy Thursday by the 
bishop, particularly the holy chrism, the oils used in baptism 
and in administering extreme unction. The two first are em- 
ployed in the baptismal rite, and chrism in the consecration 
of churches and church bells. The oils for the sick are used 
in administering extreme unction. St. Basil mentions the 
consecration of these holy oils on Maundy Thursday. 1 De 
Sp. S. cap. 17. 



Of Incense. 

Q. Why does the Church employ and bless mcesne ? 

A. Incense is an emblem of adoration and prayer, in the 
fragrance of devotion wafted heavenward by the ministry of 
kindly angels. We find mention made of incense in the Old 
Testament. Levit. iv. 7. Besides these objects blessed for Di- 
vine service, in general, the Church is wont to bless various ob- 
jects for the private devotion of her children and attach Indul- 
gences to the godly use made of them. To this class belongs 
the blessing of the so-called Agnus Dei. 

Q. What is the blessed Agnus Dei ? 

A. It is a particle of wax stamped with the figure of the 
Lamb of God. This is the interpretation of the word Agnus 
Dei. These small waxen images of the Lamb of God are so 
highly prized on account of their being blessed only by the 
Pope himself, and that but once in seven years. The sight 
of the image should remind him who wears or uses it of the 
innocence, gentleness, and patience which should characterize 
all our actions, as imitators of the meek Lamb of God, Christ 
the Lord. If this be our earnest endeavor, the solemn bene- 
diction imparted to the Agnus Dei will certainly not be want- 
ing in efficacy in our regard. Besides this, God imparts to 
the faithful, by the devout use of the Agnus Dei, more special 
protection and richer blessings. The learned Baronius traces 
the use of the Agnus Dei to the year 58 A. d. See his an- 
nals of the year 58. 



OF THE SACRAMENTALS. 



335 



2. The blessing of crosses, rosaries, pictures and medals, 
so that, by the zealous and devout use thereof, we may more 
frequently and meritoriously renew within us the memory of 
Christ, His blessed mother and glorified servants. 

3. The blessing of plants on the festival of our blessed 
Lady's Assumption, as symbols of the aromatic fragrance of 
her virtues, according to the words of the Canticle of Canti- 
cles : " Who is she that goeth up by the desert, as a pillar of 
smoke, of aromatical spices, of myrrh, and frankincense, and 
of all the powders of the perfumer." Cant iii. 6. 



Of the Benedictions of Persons. 

Q. What individuals are installed in their respective offices 
by peculiar dedication or consecration ? 

A. 1. Those who by the sacrament of Orders and the or 
dinance of the Church are separated from the mass of the 
people and devoted to the service of God and the sanctuary ; 
of these we have already treated in speaking of Holy Orders. 
The Church has instituted, besides the rites of ordination, 
various other peculiar dedications of persons to the Divine 
service, accompanied by prayers full of unction, and cere- 
monies replete with deep meaning. We may here mention 
the elevation and coronation of our supreme head, the holy 
Pontiff. The newly-elected successor of Peter is solemnly 
borne to the place distinguished by the appellation of Con- 
fessio Petri, where thousands of Christians formerly expired 
in tortures for Jesus' sake, and where the remains of the two 
glorious princes and pillars of the Church, Peter and Paul, 
still rest. Many prayers are here pronounced by several 
bishops over the newly-elected Pontiff, in order to draw down 
upon him from the Father of mercies the fullness of celestial 
benediction, Divine strength and courage from on high to dis- 
charge the duties of his awful trust. The pallium worn on 
the shoulders is given him with the words : " Receive the 
pallium, the plenitude of the pontifical authority, for the honor 
of Almighty God, the glorious Virgin Mary, the mother of His 
Son, the blessed Apostles Peter and Paul, and the holy Roman 
Church." During the celebration of the Divine mysteries by 
the Holy Father, personally, the Epistle and Gospel are 
chanted in the Greek and Latin tongues, to signify that he is 



336 



MANUAL OF THE CATHOLIC RELIGION. 



the supreme head of both the Eastern and the Western Church, 
and of all Christendom. When the ceremony of the coronation 
is performed, the tiara is placed on the Pontiff's head with the 
words : " Receive the tiara adorned with a triple crown, and 
know that thou art the father of princes and kings, the ruler 
of the earth and Vicar of Jesus Christ our Saviour." Thus 
crowned, he doubtless receives a particular communication of 
grace and strength to enable him duly to perform the duties 
attached to this most important office in the Church of God. 
The solemn elevation of the Cardinals to the dignity of assist- 
♦ants of the Holy See and counsellors of his Holiness the Pope, 
is certainly accompanied by heavenly grace and favor. 

2. As regards the inauguration of abbots, abbesses and re- 
ligious of both sexes, as also that of kings and emperors of 
Christian states, inasmuch as the office and calling of such per 
sons is peculiarly allied to the Divine worship, they are en 
rolled in the holy state by peculiar benedictions. The rulers 
of nations likewise have an office which when properly dis 
charged, may be the source of rich blessings to the Church of 
God. The Church reminds princes and people of this duty 
by the holy unction she administers. The Old Testament 
furnishes instances of the unction given to kings by Divine 
ordinance. 

Of the Blessings of the Church. 

Q. What is meant by the blessings of the Church ] 

A. The different prayers of blessing and protection pri- 
vately pronounced by the Church over individuals and objects. 

Q. Over what manner of persons does the Church usually 
pronounce such prayers % 

A. Over those who are exorcised. By such prayers the 
faithful are protected against the malignity of the devil, or 
delivered from his power, should he have unhappily acquired 
any over them. These prayers are generally pronounced over 
persons baptized, as has been shown when treating of the 
ceremonies accompanying the administration of baptism. 
Further, when just apprehensions are entertained of a person 
being possessed by Satan, or exposed to exterior influences 
proceeding from this inveterate enemy of man; public exor- 
cisms, however, can only be resorted to with the approbation 
of ecclesiastical superiors. 



OF THE SACRAMENTALS. 



337 



2. The Church pronounces prayers of benediction and pro- 
tection over the betrothed, particularly during the celebration 
of the bridal mass. 

3. She does the same when churching women. Women 
after childbirth are not indeed bound by a commandment to 
be churched ; yet they should, in imitation of Mary, take the 
child, with which heaven has blessed them, to the house of 
God, there dedicate it to His Divine service, make an offering 
according to their ability, and ask the blessing of the Church. 
It were erroneous, however, to imagine that churching must 
be submitted to under pain of sin, and it were further an error 
of faith to suppose, or assert, that the birth of a child im- 
presses a stain of guilt on the soul of a Christian mother. 

4. The apostolic benediction imparted by priests and bish- 
ops in general, and particularly the blessing given by the su- 
preme Pontiff as Vicar of Christ on earth. We find that 
priests have been accustomed to give their blessing from the 
earliest ages of the Church. Thus, the Emperor Justinian 
knelt before St. Sabbas, and craved his blessing. And did 
not Melchisedeck bless Abraham, the father of the faithful ? 
Gen. xv. 

Q. Why does the Church also bless a variety of objects ? 

A. She* blesses them in order to impart to them spiritual 
virtue and dedication. That this is attained by the benedic- 
tion of the Church is evident from the words of St. Paul to 
Timothy : " Every creature of God is sanctified by the word 
of God and prayer." 1 Tim. iv. 4. 

Q. Are not all things good according to the Divine decla- 
ration made on the Sabbath of creation ? 

A. This certainly was the case when first the creation pro- 
ceeded from the hand of God ; man, however, on whose ac- 
count alone the visible creation was called forth, having vio- 
lated God's command, drew down upon earth the Divine mal- 
ediction. Hence it is quite proper to bless our fields and 
dwellings, and also our food, and our holy mother the Church 
pronounces over each particular prayers and benedictions. 

Q. Is this custom ancient % 

A. It may be traced to the patriarchal times. Christ him- 
self blessed the loaves and fishes, which He ordered to be 
distributed amongst the people. Luke, iii. 16. St. Chrysos- 
tom and Theophilus both remark, when treating of St. Paul's 
words, quoted above, that the custom of blessing certain ob- 
15 



338 



MANUAL OF THE CATHOLIC RELIGION. 



jects is very ancient. St. Basil expressly assures us, that 
this practice is grounded on apostolic tradition. Epist. i. 
ch. 27. The holy fathers, Clement, Dionysius, Cyril, Ephrem 
and Augustine concur in the same testimony. Several kinds 
of nourishment, bread, fish, eggs, etc., are blessed at Easter. 
Wine is blessed and partaken of as an emblem of mutual love 
and friendship on the festival of St. John. 

Of the Ceremonies and Rites of the Church. 

Q. What is understood by Church ceremonies and rites ? 

A. Significant emblems and acts belonging to the celebra- 
tion of Divine worship. 

Q. What induces the Church to employ ceremonies ? 

A. 1. By these man very properly and justly testifies in an 
outward manner the interior affections and emotions of his 
heart, his devotion to and adoration of his supreme Lord and 
Master. 

2. These rites and ceremonies are peculiarly adapted to 
render Divine worship more solemn, to fix our attention, en- 
liven our devotion, and render the impression more permanent. 
These ceremonies are, therefore, not mere exterior and vain 
observances, but full of meaning and, when rightly understood, 
powerfully influence the heart to raise its affections heaven- 
ward, and adore God in spirit and in truth. If an ignorant 
and thoughtless person is satisfied with merely gazing on the 
acts performed, without taking pains to fathom their meaning, 
the Church is not to blame, but rather the individual who neg- 
lects to procure instruction concerning the signification of 
these ceremonies so replete with meaning and beauty. The 
Council of Trent, therefore, very justly remarks : " Man's na- 
ture being so constituted that he does not easily, without ex- 
ternal aid, soar to the contemplation of things Divine, our holy 
mother the Church has instituted and ordained peculiar usages 
and ceremonies, which have been handed down to her by tra- 
dition. The Church admonishes pastors to instruct the faith 
ful carefully in the nature and signification of the rites which 
she deems it proper to employ. We are all aware that God 
himself commanded numerous ceremonies to be observed in 
the Old Law. We also see our Divine model, Christ the Lord, 
employing ceremonies in the New Testament ; for instance, 



OF THE SACRAMENTAU3. 



339 



when healing the deaf and dumb man, (Marie, vii.) restoring 
sight to the man born blind, (John, ix.) imparting the Holy 
Ghost to His Apostles, (John, xx.) and also when instituting 
the adorable sacrament of the altar. He further prescribed 
the manner in which the sacraments were to be administered 
during the forty days He remained on earth after His resur- 
rection. When treating of the ceremonies of the Church, it 
is proper to mention all those prescribed for the celebration 
of the august sacrifice of the Mass, so full of deep significa- 
tion and so admirably adapted to render that holy act more 
solemn and impressive. 

3. All the ceremonies prescribed in administering the sa- 
craments ; these are all most intimately connected with the 
nature of these channels of grace, and w r ell calculated to pre- 
pare the hearts of the faithful to derive grace and benediction 
from their devout reception. 

4. The ceremonies used on various festive occasions, and 
the consecrations, dedications, and benedictions before referred 
to, such as the washing of the feet on Maundy Thursday, which 
reminds us of our blessed Saviour's infinite self-humiliation ; 
in stooping to w r ash the feet of His disciples before giving 
them His own precious body and blood, as we learn from the 
Evangelist who relates this most winning example. He added 
the express admonition to do as He had done. When this act 
is performed in the spirit of Jesus Christ, and according to the 
ordinance of the Church, it is certainly fraught with peculiar 
graces. See the Additions : The ecclesiastical year. 

Solemn Ecclesiastical Practices. • « 

Regarding the solemn practices of the Church, we mention 
in general all those acts of devotion performed throughout the 
world for the consolation and encouragement of the faithful, 
in effecting their sanctification. Amongst these the exposition 
and adoration of the sacrament of the altar deservedly occupies 
the first rank ; then follow the vesper services and devotions 
held in honor of the saints, particularly the Blessed Virgin 
Mary, which are so calculated to excite, nourish, strengthen, 
and elevate the spirit of piety and devotion in a Christian 
heart. As the Church is aware of these devotions, and ap- 
proves of them, what we have said of them appears to us 



340 



MANUAL OF THE CATHOLIC RELIGIOK. 



very properly introduced. Processions, pilgrimages, mis- 
sions, and sodalities belong also to these practices. 

Processions. 

Q. Have processions been long in use 1 

A. They have. We learn that Josue passed around the 
walls of Jericho several times in procession, after which, on 
the sounding of the trumpets, the walls fell to pieces. David 
brought the ark of the covenant from the house of Obededom 
in solemn procession. 1 Parol, xiii. The prescribed visit to 
the temple, so strictly enjoined on all males, on the great fes- 
tivals, from the twelfth year upward, naturally formed proces- 
sions through all Judea, the people being accustomed to journey 
to the holy city in groups, praying and chanting psalms as they 
went. Christ's triumphant entry into Jerusalem on Palm 
Sunday was also a most solemn procession. We find that 
processions were in use in the first ages of Christianity. The 
solemn procession, ordained and led on by Gregory the Great 
in Rome during the prevalence of the plague, in order to pro- 
pitiate the Divine clemency, is well known, as also the success 
which attended it, for scarcely had the procession ended when 
the angel of death departed from Rome, and the pestilence 
ceased its ravages. The great procession ordained by Procleus 
in Constantinople, in the thirty-sixth year of the reign of The- 
odosius, in order to implore of heaven deliverance from the 
earthquake which threatened destruction to the whole city : 
finally, the processions of rogation, introduced by Mamertus, 
Bishop of Vienna in France, and which were shortly afterwards 
extended to the whole Church and made annually on the three 
days preceding the festival of our blessed Lord's ascension. 
O how glorious will be the procession called forth by Christ's 
words to the just: "Come, ye blessed of m\ Father, possess 
the kingdom prepared for you from the foundation of the 
world V Matt. xxv. 34. It is not to be wondered at, there- 
fore, that our hearts are filled w 7 ith sweet and solemn joy when 
we take our place in the festive train. This is particularly the 
case in reference to the solemn procession on Corpus Christi. 

Q. Why are crosses, or crucifixes, and banners borne in pro- 
cessions % 

A. In order to make open profession of our faith in Christ 
and the triumph of the Holy Cross. 



OF THE SACRAMENTALS. 341 

Q. Why were the relics and images of the saints borne in 
procession 1 

A. In order to signify that we are firmly resolved to tread 
the path they have trodden, and to imitate their virtues. 

Q. Why are processions formed in lines consisting of two 
individuals 1 

A. To remind us of the great command, which enjoins on 
us to love and acknowledge all men as fellow-servants of our 
dearest Master, Christ Jesus, and dear brethren in the Lord. 

Q, Why do processions pass through public squares and 
streets ? 

A. So that we may boldly declare before heaven and earth 
that w T e are not ashamed of our holy religion, and to impress 
on our minds that we are pilgrims on earth and should con- 
stantly walk before the Lord. 

On Pilgrimages. 

Q. What is understood by this term % 

A, Journeys undertaken in order to visit various shrines 
and holy places. 

Q. Are pilgrimages laudable, commendable and useful 1 

A, They certainly are, when undertaken and performed 
with the proper dispositions. It is true that God is every- 
where present, and that from every corner of the earth the 
loving and contrite sighs of a Christian soul reach His ear and 
touch His paternal heart. Still, it may please Him to bestow 
greater favors in certain places and at certain periods, accord- 
ing to the decrees of his wisdom and unbounded freedom of 
will and action, to those who petition Him in humility and 
confidence. 

The united prayer of many, and the virtuous example of 
our brethren, on such favored spots are highly conducive 
towards animating and strengthening our confidence and de- 
votion. Should any one find by experience, however, that 
making pilgrimages but distracts him, he will certainly do 
better to abstain from so doing in future, seeing that he is of 
so peculiar a temperament that what tends to advance others 
in spiritual life only retards his advancement, perhaps adding 
sin to tepidity and want of recollection. The perversity of our 
fallen nature is so great, that perhaps no practice has escaped 



342 MANUAL OF THE CATHOLIC RELIGION. 

misapplication and abuse. This, however, does not justify our 
censuring such practices, but rather those who misapply them. 
Pilgrimages are in themselves good and salutary, but they 
have certainly been abused, and may again. The fault, how- 
ever, is not to be ascribed to them, but to those who undertake 
and perform them without the proper dispositions. 

Q. Which are the principal and general places of pilgrim- 
age ? 

A. 1. The Holy Land ; 2. Eome ; 3. To Loretto, and other 
places in which the Blessed Virgin has shown herself particu- 
larly gracious. 

The tomb of St. James, at Compostella, was in former times 
a famous resort for pilgrims. There are in every Christian 
country particular places in which heaven seems to lend a more 
willing ear to our supplications. These are well known, at 
least, in the vicinity, and may be visited with great spiritual 
benefit. — See the additions : missions. 

Sodalities. 

Q. What are sodalities ? 

A. Pious confraternities generally approved of, and enriched 
with great treasures of grace and many privileges by the su- 
preme head of the Church. Their end is mutual encourage- 
ment in works of virtue and charity. As the rules of these 
sodalities do not bind under pain of sin, and when duly ob- 
served tend to animate us with zeal in the performance of 
our Christian duties, every one should endeavor, according to 
his circumstances and state of life, to enroll himself in one or 
more. 

Practice. — Take care to venerate whatever the Church 
blesses and sets apart for the celebration of Divine worship. 
Manifest this veneration of the heart by outward tokens of 
respect towards such objects and rites. This is, as it were, 
the test of the liveliness of our faith, the measure of the ex- 
tent to which the life of the Church has penetrated us. A 
truly Catholic heart feels intuitively, as it were, the virtue of 
these blessings, dedications and ceremonies without further 
consideration, and finds itself powerfully attracted by all 
that the Church has ordained in this respect. This should be 
the case with thee. 



i 



ON THE AVOIDANCE OF EVIL. 



343 



PART THIRD. 
THE CAEE OF SALVATION. 

IN THE PRECEDING PARTS OP THIS WORK, WE HAVE EXPLAINED THE 
WAY OF SALVATION, AND THE MEANS WHICH RENDER SALVATION 
POSSIBLE; BUT WE SHALL NOT BE SAVED WITHOUT THE CARE OP 
SALVATION, OR WITHOUT THE PRACTICE OF CHRISTIAN JUSTICE. 



CHAPTER I. 

ON THE AVOIDANCE OF EVIL. 

Q. In what does Christian justice consist ? 

A. In the avoidance of evil and the practice of good. The 
Psalmist admonishes us : " Decline from evil and do good." 
Ps. xxxvi. 27. This is what Isaias requires of us when he ex- 
claims : " Abandon wickedness and practice goodness." And 
this is what St. Paul terms, " putting off the old man who is 
corrupted according to the desires of error, and putting on the 
new man who according to God is created in justice and holi- 
ness, of truth." Col iii. 8-10; Eph. iv. 22. 

The evil which we are to avoid is sin, the only moral evil. 
The good which it is incumbent on us to do consists in the 
practice of Christian virtue, in striving after perfection, and 
earnestly seeking to model our lives on that of our dear Lord 
and Saviour, Jesus Christ. Now, as sin, according to the 
words of St. John, renders us like unto the author of sin, 
" He that committeth sin is of the devil." John, iii. 8. So 
also does the practice of justice render us like to God and se- 
cure to us His possession in the joy of the just made perfect. 
" He that doeth justice is just, as He, God, also is just," says 
St. John. Christ the Lord confirms this assertion when ad- 
dressing sinners, " You are of your father the devil." John, 



344 MANUAL OF THE CATHOLIC RELIGION. 

viii. 44. He assures us, on the contrary, when speaking of 
the just, who make His Divine teaching the rule of their lives : 
" My Father will love him and we will come to him and will 
make our abode with him." John, iv. 23. So that the just 
man may joyfully exclaim with St. Paul : " 1 live, yet not I, 
but Christ in me." Galat. ii. 20. 



On Sin. 

Q. What is sin ? 

A. It is a voluntary transgression of the Divine law. 
Q. Js sin of various kinds ? 

A. It admits of two principal divisions, original and ac- 
tual sin. In the first part of our work we have treated of 
original sin committed by Adam in paradise, and which we 
take upon ourselves in connection with our human nature. 
We shall here speak of actual or personal sin. 

Q. How is it committed, how distinguished 1 

A. It is committed by thoughts, desires, words, works and 
omissions, and is either a mortal or a venial transgression. 

Q. What is mortal sin. 

A. It is a voluntary transgression of the Divine law in a 
matter of moment, or the violation of a commandment which 
we are bound under pain of eternal death to observe. 

Q. Why is a sin of this nature termed mortal sin ? 

A. Because it deprives the soul of the spiritual life of 
grace : " Sin when accomplished generates death." Jam. xi. 
15. " Thou hast the name of being alive, and thou art dead." 
Apoc. iii. 1. 

Q. Wh£t is venial sin ? 

A. A transgression of the Divine law, in a lighter matter, 
(if we may imagine the expression) when the command neither 
enjoins, nor prohibits, under pain of damnation, or, should the 
matter amount to a mortal transgression, when there is 
not full knowledge, or not complete deliberation and full 
consent. These are the sins meant by St. James, when 
he says: "In many things we all offend. James, iii. 2. To 
these lesser faults the Sage refers when he asserts, that, " The 
just man falls seven times," i. e. frequently. JEccles. viL 21. 

Q. Why are such transgressions termed venial sins ? 



ON THE AVOIDANCE OF EVIL. 



345 



A. Because man may obtain their remission by the merits 
of Christ without approaching the tribunal of penance, provid- 
ing he sincerely detests them. 

Q. What are the consequences of mortal sin ? 

A. Sanctifying grace departs, man becomes a child and slave 
of the devil, and thus forfeits his dignity of child and heir of 
heaven. He is deprived of all merits acquired for eternal life, 
and remains as long as he perseveres in mortal sin incapable 
of doing aught that is meritorious in the Divine sight. M If the 
just man turn himself away from his justice and do iniquity, 
all his justices which he has done shall not be remembered." 
Ezech. xviii. 24. " If I should distribute all my goods to feed 
the poor, and if I should deliver my body to be burned, and 
have not charity, it profiteth me nothing." \ Cor. xiii. 2. 
Moreover, man becomes by sin the executioner of Christ, and 
tortures him as much as in him lies in his own foul bosom, for 
he profanes Christ's infinite merits, crucifies the Lord anew in 
his heart, and tramples his blood under foot, as St. Paul de- 
clares, writing to the Hebrews, chap. xvi. He therefore be- 
comes an object of aversion and abomination in the Divine 
sight, and renders himself miserable in this world by the pangs 
of a seared conscience, and the numerous other evil consequences 
attendant on sin and passion, even in this life. He, moreover, 
exposes himself to the imminent danger of eternal death and 
ruin, should he in this unhappy state be summoned before the 
tribunal of God, to account for his ill-spent life. This most 
awful of dangers accounts for the warnings of .scripture : " And 
all the days of thy life have God in thy mind, and take heed 
thou never consent to sin." Job, iv. 6. " Flee from sins, as 
from the face of a serpent." JEccles. xxi. 2. " Sin maketh na- 
tions miserable." Prov. xiv. 34. The Psalmist says, " Many 
scourges overtake the sinner." " To God, the wicked and his 
wickedness are baleful alike." Wisd. xiv. 9. How numerous 
are the instances of the intensity of God's hatred of sin, and 
the fearful judgments it has called forth, as recorded in scrip- 
ture. What has been said will enable us to form an idea of 
the enormity of a mortal transgression; but, in reality, we 
shall never be able to fathom the wickedness and enormity of 
a mortal sin, until we have gazed on God face to face, in the 
realms of bliss. We shall then be able to estimate the horrid 
wickedness of sin, as a direct opposition to, and negation of 
God, the supreme good. 



346 



MANUAL OF THE CATHOLIC RELIGION. 



Q. What presents in the liveliest colors and most striking 
manner to our minds the wickedness of mortal sin 1 

A, 1. Due reflection on the perversity of the sinner, who 
dares to ask, with Pharaoh : " Who is the Lord, that I should 
obey him ?" or with the rebellious Israelites mentioned by 
J eremias, exclaim virtually, if not actually : " I will not serve." 
Jer. ii. 20. Thus preferring creatures to the Creator — a shame- 
ful pleasure, to the supreme good. Let us consider how de- 
testable a person would appear in our eyes who, in all his 
words, works, thoughts and affections, manifested nothing but 
pride, covetousness, hatred, envy and the like. This consid- 
eration causes even heathens to look upon a violation of the 
laws of nature with so much horror, that they considered it 
alone a sufficient barrier against evil. So it was with the 
Stoics, but their sentiments and their acts did not correspond. 

2. Meditation on the judgments of God ; the eternal damna- 
tion of the fallen angels, incurred by consenting to one mortal 
transgression ; the expulsion of our first parents from paradise, 
on account of one sin of disobedience, and the whole misery 
and fearful maledictions resting on the world, the awful con- 
sequences of this transgression. 

3. The consideration of the incarnation and death of Christ, 
with the sufferings endured by Him during His whole mortal 
life and His bitter Passion, in order to reconcile us again with 
the Divine justice, had we been separated from God only by 
a single mortal sin. 

4. Earnest consideration of the pains of the damned, to 
which the commission of one mortal sin exposes us. 

Q. To what conclusion should these reflections lead us ? 

A. That we should gladly embrace every loss, suffering and 
pain, even death itself, rather than offend God by the commis- 
sion of a grievous sin. 

Q. Is there a distinction to be made regarding grievous 
sins, and may some exceed others in enormity ? 

A, Certainly ; in proportion as the command of charity 
towards God and our neighbor is more or less grievously trans- 
gressed. 

Q. What is *it that makes sin so enormous in the Divine 
sight 1 

A. 1. The full knowledge of the evil committed. 

2. The relapse. 

3. The greater number of graces received from God, which, 



ON THE AVOIDANCE OF EVIL. 



347 



of course, render the sinner's ingratitude of a deeper dye. St. 
Peter's words of complaint allude to this subject, " It had been 
better for them not to have known the way of justice, than 
after they have known it to turn back from that holy com- 
mandment which was delivered to them." 2 Pet. ii. 21. 
There remains, as it were, for wanton sinners no atoning 
victim ; they have nought to expect but the full severity of 
Divine justice, as St. Paul teaches, when writing to the He- 
brews, ch. x. Christ's expiring prayer on the cross was made 
in vain for them : " Father, forgive them, they know not what 
they do." Such sinners are well aware w T hat they are doing, 
with full clear knowledge, against the Holy Ghost. It is 
written that those who knowingly sin against the Divine 
Spirit, shall not be forgiven. These declarations of Christ 
and His Apostles should suffice to open the sinner's eyes to 
the imminent dangers to which he exposes himself by his 
crimes. Although there is no sin, no matter how dark its 
dye, which, if sincerely repented of and confessed with the due 
dispositions, may not be remitted in the tribunal of penance. 

Q. What are the consequences entailed by venial sin ? 

A. Venial sin diminishes charity in our hearts, and renders 
us displeasing in the Divine sight ; it is, next to mortal sin, 
the greatest of evils. 

Q. What contributes to give us a clearer insight into the 
malice of venial sin ? 

A. 1. The fact that since it is an offence against the Divine 
majesty, it is, for instance, not allowed to utter even a slight 
falsehood, were it even to deliver ourselves or others from the 
utmost misery, or from death itself. 

2. That not all the tortures which human ingenuity, aided 
by satanic cruelty has ever devised, all the sufferings ever 
endured by man, are capable of effacing the guilt of one venial 
sin ; nay, not even the merits of all the Angels and Saints — 
nothing save Christ's own precious blood can wash this dark 
stain away — nothing but His infinite merits repair the injury 
it has done the soul. 

3. That venial sin forms the transition from the narrow 
path which leads to life eternal, to the broad way whose end 
is destruction. Thus it is written : " He that contemneth 
small things shall fall by little and little." This induced St. 
John Chrysostom to assent without hesitation, that we should 
fear venial, even more than mortal sins, for the latter are in 



348 



MANUAL OF THE CATHOLIC RELIGION. 



themselves appalling, the former are less so, and yet they 
lead but too frequently to perdition, by preparing the way 
and disposing us for the commission of mortal transgressions. 
St. Hilary very justly remarks : " It will be very difficult for 
him to preserve himself from mortal sin who despises venial 
faults." UpisL de Tnit quadrag. The grace of God decreases 
with the commission of every new venial sin and the passions 
increase in strength and violence. 

4. Venial sin at the very least must be atoned for in the 
flames of Purgatory, and the tortures we shall have to un- 
dergo in this prison, according to St. Augustine, so far exceed 
all earthly torments that they will bear no comparison with 
them. Serm. 42 de Sanctis. Venial sin debars us from the 
vision and enjoyment of God, until its last trace has been re- 
moved by these intense flames. 

5. Venial sins deprive us for all eternity of the merit and 
reward of the good works we may have performed with the 
assistance of those graces of which venial sin deprived us. 

Q. What consequences are to be deduced from what we 
have said % 

A. That no earthly consideration should be powerful 
enough to induce us to commit a voluntary venial sin. 

Q. Is it possible for us to remain free from venial trans- 
gressions ? 

A. It is not, without a peculiar grace conferred only on St. 
John the Baptist, St. Joseph and perhaps some other special 
favorites of God. It is written in the Old Testament: "The 
just man falleth seven times;" that is, he falls frequently. 
Eccl. viii. 21. St. James expressly says: "In many things 
we all offend. " James, iii. 2. St. John says : "If we say we 
have no sin we deceive ourselves, and the truth is not in us." 
John, i. 8. These passages, however, are not to be under- 
stood of voluntary transgressions, but of frailtiss and defects, 
accompanied by a certain degree of deliberation, though not 
with full consent and immediately repented. When we seek 
to repair the spiritual loss sustained by increased zeal ; every 
true Christian assisted by God's grace, can thus live. God 
permits us to experience our weakness in order to preserve 
and confirm us in humility. 

Q. How does sin usually penetrate to the soul % 
A. By presentation, pleasure in the object thus contem- 
plated and consent. The soul at first represents to itself a 
thought or imagination, or the world, the flesh, or the devil 



ON THE AVOIDANCE OF EVIL. 



349 



make some impression on it by means of the senses. If man 
do not promptly and resolutely oppose the seductive thought 
or imagination, pleasure succeeds, and consent to that which 
flatters and gratifies is, of course, not long withheld. Repre- 
sentation thus begets pleasure, pleasure consent, consent the 
deed, and the deed when repeated soon becomes a habit, habit 
generates obduracy, obduracy, despair, as the last step to the 
dread regions of torture into which the devil will draw us 
ever deeper and deeper down on the broad road of sin. 

Q. Which are the general means of defence, the preserva- 
tives against sin ? 

A. 1. The fear of God; "The fear of the Lord driveth out 
sin." Eccles. i. 27. Who w r ould presume after due reflection 
to offend God, so just, so holy, so great and good a Being 1 
" Who is like unto God?" this was the motto (battle-cry) of 
Michael and the good Angels when opposing the tempter, and 
by it they gained the victory over the infernal dragon. 44 There 
is no fear of God before their eyes," says the royal Prophet 
mournfully. Hence so many and such grievous transgressions. 
The same complaint might be made of men in our own days. 
Sin is committed wantonly and without any fear of the Divine 
judgments, without a thought of the piercing, unslumbering 
eye which from the realms of inaccessible light takes note of 
it. " Hear, O ye Heavens, and give ear, O earth, for the Lord 
hath spoken, I have brought up children and exalted them but 
they have despised me." Isaias, vi. 2. 

2. The remembrance of God's presence, 44 God sees me." 
Whoever endeavors to live in the presence of God will not 
dare to offend Him. "We cannot," says Clement of Alexan- 
dria, " otherwise remain free from sin, than by considering 
God ever present." I. 3. Pedag. c. 5. St. Jerome declares, 
" the remembrance of God puts every vice to flight." 

3. The recalling to mind the bitter passion and death of 
our blessed Lord Jesus which is renewed by sin. 

4. The lively remembrance of the four last things as the 
Holy Ghost admonishes us : " Remember, man, thy last 
things and thou shalt never sin." Who could sin when pene- 
trated with the fear of death and hell, particularly when we 
consider that very many die suddenly, and many in the state 
of sin. 44 If thou wert now about to die, what wouldst thou 
do V asks St. Bernard. Spec. mon. This thought defends 
and rescues. 



350 



MANUAL OF THE CATHOLIC RELIGION. 



5. The love of prayer, particularly the practice of medi- 
tation. 

6. The frequent and worthy reception of the holy sacraments. 

7. Shunning the occasions of sin. Those who live thus 
avoid sin and free themselves from numberless temptations. 
We have already spoken of how temptations are to be with- 
stood and overcome, when explaining the sixth petition of the 
Lord's Prayer. 

Q. How many kinds of mortal sin are there % 

A. 1. The seven capital sins ; 2. Sins to which w r e become 

accessory ; 3. Sins against the Holy Ghost ; and 4. Sins which 

cry to heaven for vengeance. 

Of the Seven Capital Sins. 

Q. Name the seven capital sins ? 

A. I. Pride; 2. Avarice; 3. Lust; 4. Envy; 5. Gluttony; 
6. Anger; 7. Sloth. 

Q. Why are these termed capital sins % 

A. Because the^ are the prolific roots from which many 
branches shoot forth — the parent streams which receive and 
contain, as it were, many others. 

Q. Are these sins always deadly 1 

A. They are not, excepting lust ; in that sin there can be 
no indulgence that is not mortal. The other sins become 
deadly, when they cause us, in serious matters, to act contrary 
to the love we owe our Maker and our fellow-creatures. 

On Pride. 

Q. What is pride ? 

A. Pride is an inordinate desire for distinction before men, 
on account of real or supposed advantages, which induce a 
person to prefer and exalt himself above his fellow-men, and 
take to himself the honor due to God alone. 

Q When does pride amount to a mortal sin ? 

A When, with full, clear knowledge and deliberation, we 
assail God's honor, as did Lucifer, and exalt ourselves as if we 
were not dependent on God ; or when man is prepared to sacri- 
fice duty and virtue, in matters of moment, at the shrine of 
pride, and to commit some other mortal sin at its suggestion. 



ON THE AVOIDANCE OF EVIL. 



351 



Q. What is said in Holy Writ of the sin of pride 1 

A. " Pride is the beginning of all sin." Eccl. x. 15. " God 
resists the proud." 1 Peter, v. 5. 

Q. What sins, in particular, have their source in pride ? 

A. Disobedience, contumacy, vanity, boasting, a domineer- 
ing spirit, harshness towards inferiors, envy and strife, cruelty, 
extravagance, injustice, hypocrisy, heresy, infidelity, hatred of 
God, and the like. 

Q. What is to be deduced from this ? 

A. 1. The malice of this vice, which prompts man to act in 
direct opposition to the end of all created things ; man, a crea- 
ture of God's omnipotence, presumes to arrogate to himself the 
honor belonging to the Supreme Being only. 

2. The folly of this vice ; for man is proud either of real 
advantages of mind or body : in this case, he boasts of what 
has been given him, and of which he shall have to render a 
strict account, or he prides himself on imaginary excellencies, 
and this is evident folly and presumption. 

3. The danger into which this vice plunges us. It is, as the 
Holy Ghost testifies in the Scriptures, the root of all evil, and 
it is evident from the idea of this sin, which is rebellion against 
God. This crime plunged one-third of the heavenly hierarchy 
into the flames of hell, and the deceitful promise, " Ye shall 
become like to God," was the occasion of Adam's fall. Pride 
seals for us the fountain of grace, and thereby casts us down 
into the pit of reprobation. This vice is further accompanied 
by numberless dreadful consequences, even here below, for 
ourselves and others, and has reduced innumerable families, 
yea, even whole kingdoms to ruin. 

Q. What are the preservatives and antidotes against pride ? 

A. 1. The earnest consideration of what we just said of the 
malice, folly and danger of this vice. " What hast thou that 
thou hast received, and if thou hast received, why dost thou 
glory as if thou hadst not received ?" inquires the Apostle. 
Cor. iv. 7. Thou art a being who from eternity was " noth- 
ing," until God's fiat called thee forth to life and light. Thou 
hast nothing of thyself, save sin, of what then wilt thou boast ] 

2. The remembrance of the sins we have committed, and 
the uncertainty in which we must remain as to their remis- 
sion : " Man knoweth not whether he be worthy of love or 
hatred." Eccl. ix. 1. Still less when he is perfectly con- 
scious of having once grievously sinned. 



352 



MANUAL OF THB CATHOLIC RELIGION. 



3. The thought of the silent tomb, in which the king and 
the beggar alike sleep the long last slumber, and the terrible 
trial to be undergone at the bar of the Omnipotent and Om- 
niscient Judge. 

4. The attentive consideration of the consequences which 
this sin involves. It deprives us of all the merits we might 
acquire by works in themselves good, and is, as St. Gregory 
the Great declares, a sign of eternal reprobation, as humility 
on the contrary, is one of the works of pre-election. 

5. A lively remembrance, on the one hand, of the fall of 
the Angels, and on the other of the infinite humility and hu- 
miliation of the Incarnate Son of God. 

6. The zealous practice of humility and humiliation kept 
alive and guarded by assiduous self-examination. 

Practice. — Eradicate every fibre of this vice from your 
hearts, and be particularly on your guard against self-com- 
mendation ; be ready to extol your neighbor's good deeds and 
qualities, but concerning yourself be silent. Rejoice when 
unmerited humiliations are allotted you, and regard them as 
peculiar graces. 

On Avarice. 

Q. What is avarice ? 

A. It is the inordinate desire to obtain and possess tem- 
poral goods. 

Q. When is avarice a mortal sin ? 

A. When man really prefers his money and property to God 
and heaven, and this is the case when he would rather grievously 
sin, than forfeit his possessions, or when he does not hesitate to 
commit grave offences against the Divine law in order to in- 
crease his fortune. 

Q. What does the Holy Scripture say of avarice ? 

A. " There is no one worse than he that envieth himself." 
Eccl. xiv. 6. " Avarice is idolatry." Gal. v. 20. 

Q. What vices have their source in covetousness ? 

A. Deceit, falsehood, hardheartedness, violence, usury, per- 
jury, injustice, theft, simony, superstition, witchcraft, treas- 
ure-seeking, manslaughter and murder. There have been 
men who have made over to Satan their eternal inheritance 
by written documents, in order to procure wealth. 

Q. What conclusion may be drawn from this 1 

A. 1. The malice of this vice; by covetuosness man de- 



ON THE AVOIDANCE OF EVIL. 



353 



votes to riches all the love and regard which he should enter- 
tain for God ; wealth is the object of his desires and his af- 
fections, and with blind devotion he clings to it from the 
depth of his heart, with his whole soul and all its powers. 
Avarice is, therefore, in the strictest sense of the word, idol- 
atry. 

2. The folly of avarice. The covetuous man gives up his 
affections to gold, which is so infinitely beneath him, and 
which, far from procuring him happiness, loads him with 
grief and anxiety. He, as the wise man says : " Eateth his 
bread in darkness and in many cares." LJccl. v. 16. "Thou 
fool, this night do they require thy soul of thee, and whose 
shall those things be which thou hast provided ?" Lake, xii. 
20. These are Christ's own words. 

3. The great danger to which this vice exposes our salva- 
tion. Christ the Lord, teaches, that we " cannot serve God 
and mammon," and again, " How hardly shall they that have 
riches enter into the kingdom of God : for it is easier for a 
camel to pass through the eye of a needle than for a rich man 
to enter into the kingdom of God." Lake, xviii. 24, 25. For, 
as the Apostle says, and daily experience confirms, " those who 
wish to obtain wealth fall into many temptations, and snares of 
the devil." They expose themselves to all the evil consequences 
and the train of sins already enumerated, attending avarice. 
This passion increases with years, and is so violent and so 
fraught with danger that it plunged an Apostle into the abyss 
of hell, to say nothing of the oppressions, insults, injuries, it 
causes us to commit against our fellow-men. The avaricious 
man, no matter how great his wealth may be, lives in a kind 
of poverty, and cannot be induced to part with his gold, 
even to procure the necessaries, much less the comforts of 
life ; thus his own existence and that of all connected with 
him is made miserable. 

Q. What are the remedies to be employed against avarice ? 

A, 1. Frequent visits to the church-yard and the daily re- 
membrance of approaching and certain death, the ruthless 
spoiler of all the treasures which man loves and joys. 

2. The consideration of the goods of heaven, immense in 
value and permanent as God himself, and which those forfeit 
who here below give themselves up to inordinate love of 
earthly possessions. 

3. The remembrance of the extreme poverty of Jesus, " who 



354 MANUAL OF THE CATHOLIC RELIGION. 



being rich became poor for our sakes, so poor that He had 
nought whereon to lay His head." Luke, ix. 58. The prac- 
tice of Christian liberality and generosity, the virtue directly 
opposed to avarice ; this generosity should be extended to 
the suffering poor and to the zealous promotion of pious pur- 
poses ; giving to the poor, as Christ assures us, lays up trea- 
sures for us in His eternal treasury, with high interest for 
their temporary use. Luke, xvi. 9. 

On Lust 

Q. What is lust? 

A. Inordinate concupiscence to satisfy the sinful flesh. 
Q. Is lust in itself a mortal sin? 

A. It is ; in this matter there is no venial sin, neither of 
thought, wish, desire or outward act dictated by concupiscence. 
Venial sin is in this respect only possible, when we do not in- 
deed consent but yet withhold the consent in a cold and tepid 
manner. 

Q. What does Holy Writ say of impurity 1 

A. " If you live according to the flesh you shall die. They 
who do such things shall not obtain the kingdom of God." 

Q. Name some of the effects of impurity ? 

A. Blindness of the understanding, ruin of the health of 
the body, undermining domestic happiness, extravagance, en- 
mity, duels, suicides, unnatural lewdness, frenzy, and despair. 

Q. What becomes evident from this % 

A. 1. The abominable nature of this vice which induces 
man to lower himself beneath the animals, and to prefer the 
filthy pleasures of the flesh, to God, and all his advantages of 
mind and spirit. 

2. The folly of this crime which leads man to seek delight 
in a transgression which plants in his guilt-seared soul the 
thorn of remorse, and in his body the seeds of destruction and 
disease. 

3. The danger of eternal and temporal ruin, to which it 
exposes its votaries, for of all vices, there is none which so 
degrades and enslaves man, none which binds him in stronger 
chains of guilt, misery and chastisement, neither is there any 
sin to which man is more violently and more constantly tempt- 



ON THE AVOIDANCE OF EVIL. 



355 



ed than this. When man once falls into a sin of this nature, 
numberless relapses follow, and he is in the greatest danger 
of damnation, if not rescued by a peculiar grace. " Know 
you "not that neither fornicators nor adulterers shall possess 
the kingdom of God ?" 1 Cor. vi. 

Q. What are the preservatives against sins of impurity ? 

A. 1. The avoidance of dangerous occasions, particularly 
private interviews with persons of the other sex. 

2. A vigilant guard over our senses, particularly the sense 
of sight. " I made a covenant with my eyes, that I would not 
so much as think upon a virgin," says the chaste and patient 
Job ; xxxi. 1. 

3. A temperate mode of life, with mortification and self- 
denial. * I chastise my body and bring it under subjection." 
1 Cor. And again : " But those who belong to Christ have 
crucified their flesh with its lusts." 

4. The avoidance of idleness. " Idleness hath brought much 
evil," saith the wise man. 

5. Prayer, and the frequent reception of the sacrament of 
penance, immediate recourse to God by prayer on the ap- 
proach of temptation, the invocation of the holy name of Je- 
sus, and the use of the sign of the cross. Thus it was that St. 
Justina triumphed, as St. Gregory Nazianzen assures us, over 
the united powers of hell. 

6. The remembrance of the fearful judgments of God called 
down even here below by the crimes of the lewd and de- 
bauched. In order to purify the earth from the filth of lust, 
God opened the floodgates of heaven, nor were they closed 
until the whole human family, eight persons alone excepted, 
slept beneath the surging billows. Fire fell from heaven and 
consumed the lewd inhabitants of Sodom and Gomorrha, and 
hell swallowed up alive the people of the five cities mentioned 
in Scripture, on account of their unnatural lusts. 

7. The earnest consideration of the pangs of conscience, 
which usually succeed the commission of crimes of this na- 
ture. 

8. The woful state, to which indulgence in these beastly 
excesses reduces even the body, that too many, who have 
given themselves up to it, become living masses of corrup- 
tion, odious in the sight of God and man, burthens to them- 
selves, nuisances, or rather pests in society. 

9. The thought of the body's approaching dissolution and 



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MANUAL OF THE CATHOLIC RELIGION. 



the punishments of hell. " As much as she hath glorified her 
self, and lived in delicacies, so much torment and sorrow give 
ye to her." Apoc. xviii. 7. So says St. John, speaking of 
Babylon, the queen of nations, and so will the angry Judge 
say to the licentious soul which has lived and acted for the 
flesh, not for Him. 

Practice. — Endeavor to obtain angelic purity, and confess 
on this point, even that which appears most trifling, with the 
greatest humility and candor. A void all dangerous occasions — 
whether company, or immoral writings, and be careful to re- 
ject temptations of this kind promptly and decidedly. 

Envy. 

Q. What is envy ? 

A. Envy is pain or displeasure felt at sight of our neigh- 
bor's excellence, advantages, or good fortune, joined with in- 
ward satisfaction on perceiving his defects, and malicious joy 
on learning that he has experienced some accident or misfor- 
tune. The envious man, therefore, beholds with discontent 
and displeasure the good fortune of others, because he is not 
similarly favored ; he looks with an evil eye upon those who 
are his equals in fortune, and regards those who possess noth- 
ing, with the fervent and heartfelt wish that they may never 
be any better off than they are at present. 

Q. Is it envy when we wish to possess that w T hich others 
have % 

A. No ; but it is envy when w T e are not satisfied at others 
having as much or more than us. 

Q. Name the sins into which envy plunges those addicted 
to it. 

A. Injustice, cruelty, backbiting, detraction, lying, calumny, 
hatred, desire of revenge, perjury, enmity and murder. St. 
Cyprian says that " envy is the nursery of all vice." 

Q. Is envy a mortal transgression 1 

A. Envy is, in itself, a grievous offence against the charity 
we owe to God and our neighbor, and therefore in itself mor- 
tal, unless it be diminished by precipitation, want of free, de- 
liberate consent, or the smallness of the fault into which it 
hurried us. 

Q. What does Holy Writ say of envy ? 



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357 



A. " Envy is the rottenness of the bones." Prov. xiv. 30. 
And again : " But tomthe envy of the devil, death came into 
world." Wisd. ii. 2?. 

Q. What may we learn from this ? 

A. The malice of this crime ; for, says a holy Father : 
" How can w r e expect any bounds to malice, where our neigh- 
bor's good fortune is considered our own misfortune 1" " The 
envious man virtually," as Salvianus remarks, " persecutes and 
decries the gifts of God in his brother who possesses them." 
What deplorable perversity % It is a vice most directly op- 
posed to charity, and where it exists no thought of heaven can 
rationally be entertained ; that blessed abode would be, itself, 
to the envious a place of sorrow, a rack of torture. 

2. This vice bears not only the stamp of malice, but also 
of folly, for it is a crime which procures for those who indulge 
it neither advantage nor pleasure, not even here below, but 
only pains and blinds them. "Envy torments the sinne^| 
clouds his understanding, infects his heart, and sours his tem- 
per," says St. Isidore. 42 Solil. Wherefore this torment % If 
he were free from envy, if he rejoiced in his neighbor's good 
fortune, he would acquire the merit of love, and enjoy with- 
out bitterness the goods and blessings awarded to him. The 
heathens were accustomed to represent envy under the form 
of an old hag, blind and decrepit, feeding on vipers, and sup- 
porting herself on a pointed staff, which inflicts upon her at 
every step a new wound. 

3. The danger of eternal damnation, to which envy exposes 
man. " Envy is," as St. Augustine, commenting on the fifth 
psalm, remarks, " the twin brother and the inseparable com- 
panion of pride." Accordingly, what is said of the danger of 
pride may also be said with regard to envy. The Holy Scrip- 
ture assures us, that " by the envy of the devil, death came 
into the world." Wisd. ii. 24. Those who belong to his party 
zealously imitate his works, as we read in St John's Gospel, 
viii. 44. It was envy which made the first-born of the human 
race a fratricide ; envy, that nailed the Lord of heaven to the 
cross, after glutting itself by inflicting the most excruciating 
tortures upon Him. Envy is peculiarly, and still more strik- 
ingly even than pride, a mark of damnation, for it is directly 
opposed to charity ; for we read in Holy Scripture : " He that 
loveth not, abideth in death." 1 John, iii. 14. St. Chrysostom 
exhorteth us : " Let us flee the contagion of envy, for we can- 



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not possibly escape hell without being free from this vice." 
Ad pop ant. horn. 53. To say nothingjgtf the great temporal 
misery it brings on ourselves and others^it is wholly destruc- 
tive to peace and fraternal kindness. 

Q. When is envy, in particular, a mortal sin ? 

A. When we envy our neighbors on account of their spir- 
itual goods and virtues, and hence seek to annoy and injure 
them, or maliciously rejoice when we see them fall into sin or 
wanting in virtue. 

Q. Name the preservative and antidote against envy 1 

A. 1. The fear of being stigmatized as the child of Satan. 

2. The thought of the futility of this vice, and our folly in not 
acquiring merit by participation with holy joy in the privileges 
and advantages of grace or nature possessed by our neighbors, 
and which might be of greater service to us in obtaining sal- 
vation than even our own. 

f|3. The frequent particular and careful consideration of the 
istinctive characteristics of charity, which the Apostle thus 
enumerates : " Charity is patient, is kind : charity envieth not, 
dealeth not perversely, is not puffed up, is not ambitious, seek- 
eth not her own, is not provoked to anger, thinketh not evil, 
rejoiceth not in iniquity, but rejoiceth with the truth." 1 Cor. 
xiii. 4-7. Whoever, aided by careful, particular examination 
of conscience, implants in his heart the ramifications of holy 
charity, will not fail to eradicate every fibre of envy* 

On Intemperance, or Gluttony. 

Q. What is intemperance, or gluttony 1 

A. It is the excess committed in eating or drinking, when 
persons exceed the bounds of moderation, either in quantity 
or by haste, and also when they partake of food and drink 
merely on account of the pleasure derived from eating and 
drinking. 

Q. Is intemperance, in itself, a mortal sin % 

A. It is not ; but it may become one, when one so gives 
himself to food and drink that he makes the gratification of his 
sensual appetites the end of his being, and deserves to be reck- 
oned amongst those of whom St. Paul says : " Whose God is 
their belly, whose end is destruction, that they are enemies of 
the cross of Christ." Phil. iii. Or when, in order to gratify 



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359 



our appetites, we do not hesitate to transgress God's com- 
mandments in a matter of moment. 

Q. What does Holy Writ say of intemperance 1 
A. "Be not greedy in any feasting, and pour not out thy- 
self upon any meat. By surfeiting many have perished." 
Led. xxvii. 32. " Lustful appetites transformed the children 
of Israel into ungrateful rebels, who were made to feel the full 
weight of the Divine chastisements." Rom. xi. " The king- 
dom of the Lord is not meat and drink." Rom. xiv. 17. 
Q. What sins are generated by intemperance % 
A. Sloth and negligence in the Divine service, neglect of 
the duties of our calling, forwardness, wantonness, impurity, 
strife and murder, the ruin of fortune and health. 
Q. What conclusion is to be drawn from this ? 
A. That intemperance is an abominable, degrading, and 
ruinous vice, which dishonors human nature, debases it to the 
level of the brute, and injures soul and body. 

Q. In what light should drunkenness be considered 1 
A. Drunkenness is even more abominable and more dan- 
gerous than gluttony : Holy Scripture warns us repeatedly 
against this vice : " Woe to the drunkards and those that sit 
in judgment and strength staggering with wine." Isaias, 
xxviii. Christ himself admonishes us : " Take heed to your- 
selves, lest perhaps your hearts be overcharged with surfeit- 
ing and drunkenness." Luke, xxi. 34. " Do not err," says 
the Apostle to all : 44 Neither drunkards nor railers shall pos- 
sess the kingdom of God." 1 Cor. vi. 

The magnitude and enormity of this vice become particu- 
larly apparent, 

1. By its depriving man of the use of his noblest attribute 
and endowment, viz., his reason. 

2. Because drunkenness is wont to cause transgression of all 
the Divine commandments at once. The inebriate sins against 
the first and second commandments, because he makes an 
idol of intoxicating liquors, prefers and serves them rather 
than God ; on such occasions, too, he is wont to curse and 
swear and profane the holy name of God. He sins against the 
third commandment, because he frequently absents himself 
from Divine worship, in order to indulge his beastly appetite. 
He sins against the fourth commandment, because, by his un- 
worthy conduct, he grievously offends and mortifies his pa- 
rents, if they are still alive. Against the fifth, because the 



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MANUAL OF THE CATHOLIC RELIGION. 



drunkard generally injures his health and implicates himself in 
disgraceful broils, and thus scandalizes all who hear of his hav- 
ing so degraded himself, or who see him in this shameful situa- 
tion. Against the sixth, because every drunkard is more or 
less tempted to indulge in carnal pleasures. Against the 
seventh, because such persons are generally inclined to employ, 
in procuring liquor, money belonging to others, and to con- 
tract debts without the prospect of being able to pay them. 
Against the eighth, by calumny, detraction, and other sins of 
the tongue. Against the ninth and the tenth, because he 
places no restraint on his concupiscence and renders himself 
incapable of governing himself. 

3. He renders himself and others miserable both here and 
hereafter, for drunkenness impairs health and hastens death, 
deprives him of honor, fortune and domestic happiness, les- 
sens his susceptibility to the inspirations of grace, and renders 
his conversion very questionable, it being a rare occurrence 
for a confirmed drunkard to renounce the immediate occasions 
of intemperance. 

Q. When is drunkenness a mortal sin 1 

A. When man by excess in drinking, deprives himself of the 
use of reason, and also when in order to indulge his passion for 
liquor, he neglects duties binding him under pain of grievous 
sin, as, for instance, the duties devolving on him as a husband 
and father, which are certainly sadly neglected, when, instead 
of attending to his daily avocations, governing his household 
and duly training his children, he spends his time in taverns 
and such places. 

Q. Name the preservatives against drunkenness ? 

A. 1. The shunning of occasions; 2. Frequent confession; 
3. The earnest consideration of the woful consequences, en- 
tailed even here below by this vice ; 4. The thought of the 
quenchless and excruciating thirst, by which, drunkards, in 
particular, shall certainly be racked in hell for all eternity; 
5. A promise made in presence of a priest, 

Practice. — Observe the maxim: "Too little seldom proves 
hurtful, but too much, very frequently thus you will pre- 
serve your health, lengthen your life, and retain unimpaired 
the strength so necessary for the discharge of the duties of 
your calling. When partaking of liquors not prohibited, such 
as wine, beer, cider and the like, be careful never to go to ex- 



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361 



cess ; abstain constantly from distilled liquors, except in cases 
of necessity, or on account of their medicinal virtues. 

Anger. 

Q. What is anger ? 

A. An inordinate motion or excitement, called forth by 
some resistance offered us, or by some real or imaginary in- 
sult offered, or injury done us. When this inordinate state 
of our mind is joined to the desire of taking revenge, and 
making our neighbors feel in turn the injury or mortification 
we have received at their hands, it is termed revenge. 

Q. Is anger of every description sinful % 

A. No ; our definition is an inordinate motion, for there is 
a just indignation directed against sinful acts or sentiments, in 
opposition to the just and holy decrees of God. Hence the 
admonition of the prophet : " Be angry and sin not." Ps. xlv. 
Our indignation in this case must be directed against the sin, 
and the sin only, not against the sinner, whom we are bound 
to love as ourselves, though he be our mortal enemy, and 
whom we dare not injure either in thought, desire, word or 
deed, but rather should commiserate, and whom we may pun- 
ish and chastise only to lead to amendment, when the office 
we occupy and the authority we possess, render this a duty. 
It would be sinful to regard the commission of crime with 
indifference ; and in this sense Holy Writ speaks of God's 
anger, which is but another name for the infinite abhorrence 
He entertains for sin, and the expression of His just indig- 
nation. 

Q. When is anger a mortal sin ^ 

A. When this passion induces us to commit a serious trans- 
gression in a matter of importance, against the charity we 
owe to God and our fellow-men. This would be the case if a 
man were so far to forget himself as to rise up against God, 
who permits certains evils to befall him, and break forth into 
imprecations and revilings against the Divine majesty, or when 
in anger we hate our fellow-men and either wish a great mis- 
fortune to overtake them, or injure them in a matter of im- 
portance. 

Q. What does Holy Writ say of this vice ? 
A. "Let all bitterness and anger and indignation be put 
16 



362 



MANUAL OF THE CATHOLIC RELIGION. 



away from you." Eph. iv. 31. " Whosoever is angry with 
his brother, snail be guilty of the judgment." Matth. v. 22. 
44 Put away anger from you, and give not place to the devil." 
Eph. iv. 

Q. What sins originate in this vice % 

A, Anger incites the person who indulges it, to many sins 
of thought, desire, word and deed, viz., hatred, enmity, im- 
placability, cursing, reviling, imprecations and insults. It in- 
duces strife, feuds, frays, quarrels, violence, ruin of health and 
domestic peace, scandal, injury to our fellow-men in their prop- 
erty and persons, and even murder. 

Q. What signification is to be drawn from this? 

A. 1. The wickedness of this vice. Anger is as directly 
opposed to holy charity as pride or envy ; anger violently 
seeks its destruction 'and leads to enmity, it is also the death 
of fraternal affection. 

2. The folly of this vice, for how very insignificant in them- 
selves, are, generally speaking, the occasions which call forth 
these ebullitions of passion ; anger far from amending things, 
or setting matters to rights, only tends to blind our under- 
standings, and to wound and exasperate our fellow-men. 

3. The pernicious nature of anger and the imminent risk to 
which it exposes our salvation. The angry man, of course, 
while laboring under the influence of passion, imagines that he 
is doing no evil. But, let him consider how very correct and 
important is the remark of the great Bellarmines on this sub- 
ject : 44 A grain of patience is worth more than a cart-load of 
right and justice." Anger, cursing and enmity generally go 
hand in hand ; cursing is, as we know, in the truest sense of 
the word, the language of devils, and enmity is an insurmount- 
able obstacle to salvation. We have proved in the first part, 
when treating of the Lord's Prayer, the calamities this pas- 
sion has heaped on families, communities and even whole na- 
tions, to say nothing of how it embitters the existence of those 
who indulge in it. Let us but recall to mind the horrors of 
so many wars which may be generally traced to anger and 
desire of revenge, as their fountain-heads. 

Q. What means should be taken against the passion of 
anger ? 

A. 1. Earnest reflections on eternity, and that things earth- 
ly and transitory do not deserve that we should so violently 
disturb and excite ourselves. 



ON THE AVOIDANCE OF EVIL. 



363 



2. The remembrance of our sweetest and mildest Saviour, 
Jesus Christ. 

3. The thought of the sins we have committed, and the tor- 
ments of hell thereby justly incurred, in comparison with 
which whatever injuries or insults may be offered us, are as 
nothing. 

4. Immediately pronouncing the sweet name of Jesus, at 
least mentally, when we perceive ourselves agitated by pas- 
sion ; calling to mind, that we shall, perhaps even before long, 
be stretched cold and lifeless in the grave, alike indifferent to 
praise and censure, to injuries and favors. 

Practice. — Endeavor to preserve equanimity, a gentle and 
even temper, and sweetness of manners and disposition. Think 
frequently of the beautiful example of mildness left us by St. 
Francis de Sales, and implore his intercession at the throne of 
God, in order that you may be strengthened to imitate him in 
his amiable and gentle manners. Overcome yourself so that 
no one can ever remark, whether you are in good or bad hu- 
mor, but rather let all see that you are ever the same, full of 
self-possession and holy mildness. Let this be the subject of 
your particular examination, and do not give it up until you 
have mastered your anger. This you owe to the charity you 
should bear your neighbor, and you know where charity is 
wanting, every other virtue is hollow and worthless. 

Of Sloth. 

Q. What is sloth ? 

A. The laxity of the will, which prevents us from fulfilling 
the duties imposed upon us, and inspires us with disgust for 
and unwillinguess to overcome the obstacles to be encoun- 
tered on the road to heaven. 

Q. When is sloth a mortal sin 1 

A. When tepidity 1ms grown so far on a person, as to cause 
him to wish that he had not been created, rather than secure 
eternal bliss by self-abnegation, or when this unhappy state 
causes him to neglect important duties, or occasions his fall 
into sins of a grievous nature. 

Q. What says Holy Writ with regard to sloth ? 

A. " Cursed be he that doeth the work of the Lcrd deceit- 
fully." Jer. xlviii. 10. " Every tree that yieldeth not good 
fruit, shall be cut down, and shall be cast into the fire." 



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MANUAL OF THE CATHOLIC RELIGION. 



Matth. vii. And again : " The unprofitable servant, cast ye 
out into exterior darkness." Matth. xxv. 30. " I know thy 
works ; that thou art neither cold nor hot ; but because thou 
art lukewarm, and neither cold nor hot, I will vomit thee out 
of my mouth." Apoc. iii. 15, 16. 

Q. Name the sins which have their source in sloth ? 

A. Negligence in the Divine service, despondency, idle- 
ness, coldness and indifference in religious matters, want of 
confidence in God, omission of the works of Christian charity, 
weariness of life, impenitence, &c. 

Q. What does this prove ? 

A. 1. The malice of this sin; for this condition is directly 
opposed to the fundamental duty devolving on us as creatures 
of God, which is to accomplish His will, and that in all things 
without exception, because He wills, how He wills and when 
He wills. Sloth, however, will bear nothing of this. 

2. The folly of sloth. A slothful person is over-careful to 
avoid trouble, and thereby increases his trouble. A common 
proverb says : " Where there is a will, there is a way." And 
again : " Blithe begun, and half is done." 

3. The misery and ruin into which sloth plunges its vota- 
ries, even here on earth ; the fulfilment of his duties becomes 
more arduous and painful, and he exposes himself to severe 
reproaches from persons better disposed than himself. He 
stops the fountains of grace, and easily loses Divine grace by 
the omission of duties of importance. In this case, on account 
of the perverse dispositions of his mind, there can be but little 
hope entertained of earnest repentance and amendment. 

Q. What preservatives should we make use of against 
sloth 1 

A. 1. The remembrance of our last end, the value of time, 
and the certainty of death's approach. 

2. The perusal of the lives of the sainte. 

3. Earnest reflection on the pains of purgatory awaiting a 
slothful person, should he be happy enough to die in the state 
of sanctifying grace, which is very questionable. 

4. The consideration of how much better and easier and 
more meritorious it is to perform good actions in a proper 
manner, rather than by halves, coldly and tepidly, which per- 
haps robs us of whatever merit we might have acquired, and 
draws down chastisement upon us. 

Practice. — Attend daily to Christ's exhortation : " Be ye 



ON THE AVOIDANCE OF EVIL. 



305 



perfect, as your heavenly Father is perfect." Think, imme- 
diately on awaking in the morning : " A new day is granted 
me — a day which I am determined to employ better than those 
hitherto granted me." It passes quickly, and never again re- 
turns ; and if you employ it properly, O how happy you wdll 
be in eternity ! with what pleasure will you look back upon 
it ! To live once for an eternity — O how encouraging is that 
thought ! Keep steadily in view the lives of the saints, and 
say to yourself, with the great St. Austin : "If others have 
been able so to do, why not I ?" Reflect on that which is 
presented to your consideration on the festival of All Saints ; 
attend punctually and steadfastly to the times set apart for 
prayer and the reception of the sacraments. Guard, particu- 
larly, against indulging in sloth on awaking ; arise quickly, 
with the dawn, and thus crush the serpent's head. This will 
keep your zeal alive the whole day. 



Of the Ways of being Accessory to another's Sin. 

Q. How may one become accessory to the sins of others 1 
A. By exciting others to commit them. The Psalmist says : 
" From my secret sins cleanse me, O Lord, and from those of 
others spare thy servant." Ps. xviii. 14. " Be not partakers 
of other men's sins." Thus St. Paul admonishes his beloved 
disciple Timothy. 1 Tim. v. 22. 

Q. How do we most frequently fail in this respect 1 
• A. 1. By advice ; when we suggest evil to others, and seek to 
have them carry it out. Thus Herodias advised her daughter 
to ask the Baptist's head of Herod as the meed of the pleasure 
she had caused him by her graceful dancing. Mark, vi. Matt. 
xiv. Thus the Scribes and Pharisees persuaded the people to 
demand that the Lord should be given up to death. 

2. By command ; when we go so far as to dare enjoin the 
commission of evil on others. Thus David commanded his 
generals to expose Urias in such a manner to the darts of the 
enemy in battle that he should surely fall, and thus incurred 
the guilt of wilful murder. 2 Kings, x. Those who frame bad 
laws belong likewise to this class. 

3. By assent ; when we express our approbation of the evil 
our neighbors are about doing. Saul thus sinned, by taking 
under his charge the garments of those who stoned Stephen. 



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MANUAL OF THE CATHOLIC RELIGION. 



Acts, vii. 57. The magnitude of this sin is increased by others 
being encouraged in the crime. St. Paul says, when speaking 
of this subject : " Not only they that do them, but they also 
that consent to them (that do them) are worthy of death. 
Bom. i. 32. 

4. By provocation or incitement. This occurs, particularly, 
in sins of anger and impurity. 

5. By commendation and flattery, viz., when we praise or 
extol our neighbors on account of this or that evil done by 
them. This excites in the breasts of those to whom we address 
such pernicious flattery a certain pleasure, in view of what they 
have done, and encourages them to repeat similar shameful 
and sinful actions, perhaps even worse : " For the sinner is 
praised in the desires of his soul, and the unjust man is blessed." 
Ps. ix. And we read in the prophecies of Isaias : " O my 
people, they that call thee blessed, the same deceive thee, and 
destroy the way of thy steps." Isaias, iii. 12. How often are 
we not obliged to witness such perversity % 

6. By silence ; when a person commits an unlawful act, 
which he would not have done had we, in accordance with 
justice and duty, expressed our disapprobation. "When I 
say to the wicked : Thou shalt surely die ; if thou declare it 
not to him, nor speak to him, the same wicked man shall die 
in his iniquity, but I will require his blood at thy hands." 
Ezech. iii. 18. These words we find in a passage of Ezechiel. 
The omission of paternal correction, which the Lord expressly 
admonishes us to practice when occasion offers, Matt, viii., is 
also to be noticed here. 

7. By permission ; when we do not employ the authority 
we possess or the esteem in which we are held in repressing 
or preventing the commission of evil. This occurs, particu- 
larly, when we connive at the faults committed by those of 
whom we have charge. Heli sinned in this way, by over- 
indulgent treatment of his wicked sons. The great Apostle 
warns us against this, as follows : " Know you not that a little 
leaven corrupteth the whole lump." 1 Cor. v. 6. " Woe to 
them that sew cushions under every elbow, and make pillows 
for the heads of persons of every age, to catch souls." Ezech. 
xiii. 18. 

8. By participation ; when we actually aid and take part in 
the commission of sin, which occurs particularly in sins against 
justice, such as cheating and theft, also in anger and sins against 



ON THE AVOIDANCE OF EVIL. 



367 



purity, or when we afford refuge and shelter to thieves and 
debauched persons, and thus connive at their wicked and dis- 
graceful conduct. 

9. By defence ; when we strive to justify and exculpate 
the evil committed by our neighbors. " Woe to you that put 
darkness for light and light for darkness, that put bitter for 
sweet and sweet for bitter." Isaias, v. 20. We thus become, 
in most cases, accessory to their sins, and generally add to the 
guilt thus incurred that of scandal. Scandal is the most gen- 
eral and common way in which we cause the sins of others 
and participate in them. We have already shown the enor- 
mity of this crime, when treating of the ten commandments. 
No palliation of such faults will be admitted at the bar of Di- 
vine justice ; neither the number of delinquents, public opinion, 
common practice, or any thing else. The first question is, if 
the matter is founded on equity and truth, or on injustice and 
falsehood. " Thou shalt not follow the multitude to do evil ; 
neither shalt thou yield in judgment to the opinion of the 
most part, to stray from the truth." Exod. xxiii. 3. Did not 
the whole Jewish populace clamor against the Lord himself, 
and unite in one fearful cry : " Crucify Him ! crucify Him !" 
"Every one," as the doctor of the gentiles reminds us, " shall 
one day appear at the tribunal of the eternal, inexorable Judge, 
to account for what he has done or caused others to do against 
the law of God." Bom, x. 

Practice. — Avoid, with the utmost care, incurring the guilt 
of the sins of others ; fear nothing more than injuring the souls 
of thy fellow-men : endeavor, on the contrary, as much as in 
thee lies, to encourage others in the practice of virtue, by ad- 
vice, encouragement, commendation, exhortation, permission, 
assistance and example ; succor and defend persecuted virtue, 
and thus seek to participate in the good works done by thy* 
fellow-men, in their sanctification and deliverance from sin and 
its consequences. 

Sins against the Holy Ghost. 

Q. Which sins are, in general, termed sins against the Holy 
Ghost? 

A. Known, continued and deliberate resistance to the illu- 
minations of grace offered us by the Divine benignity. As the 
effects of grace are mainly attributed to the Holy Ghost, this 



368 



MANUAL OF THE CATHOLIC RELIGION. 



sin is termed an offence against the Holy Spirit. " With a 
stiff neck, and uncircumcised heart and ears, you always resist 
the Holy Ghost," were the words addressed by the holy deacon, 
Stephen, to the Jews, who, in order to prevent themselves from 
being touched by his words, stopped their ears. Acts, vii. 
Q. What says the Lord of this sin 1 

A. He explicitly declares, that " it shall neither be forgiven 
here nor hereafter." Mark, iii. ; Luke, xii. The reason of 
this is, that the sinner, by this sin, voluntarily closes the gates 
of repentance and pardon on himself. Woe to those who plunge 
themselves in this dreadful state, who have so perverted and 
corrupted their hearts, and who, as the Scripture says, will 
not know the truth, fearing lest they should be forced to amend. 
Ps. XXXV. 

Q. In how many ways may we offend the Holy Ghost by 
this kind of sin ? 

A. 1. By presumption ; by wantonly sinning against the 
teaching of reason and revelation, in the foolish hope that the 
Divine clemency will not permit our ruin, although aware that 
God, being infinite sanctity and justice, must necessarily be 
the avenger of evil. The admonition of the Holy Ghost, by 
the mouth of the wise man, should be followed by sinners of 
this description: "Be not without fear about sin forgiven; 
and add not sin upon sin. And say not : the mercy of the 
Lord is great : He will have mercy on the multitude of my 
sins. For mercy and wrath quickly come from Him : and 
His wrath looketh upon sinners." Eecl. v. 5-7. 

The consideration of God's benignity and goodness should 
rather serve to move us to speedy and sincere repentance. 
Should it not melt and touch our hearts with remorse, that we 
have sinned against so loving and tender a father % St. Paul 
says, in his Epistle to the Romans, ii. 4. " Mercy and judg- 
ment I will sing to thee, O Lord," says the Psalmist. Ps. c. 

2. By despair ; when we go to the opposite extreme and for- 
get God's mercy, although faith and reason furnish us with so 
many proofs thereof, and say to ourselves with the reprobate 
Cain, " My sin 4s greater than I may deserve pardon." Gen. 
iv. 13. Christ prayed for his executioners, and explicitly says 
to the Apostles and their successors : " Whose sins ye shall 
forgive, they are forgiven : whose sins ye shall retain, they 
are retained." John, xx. 23. 

3. By obstinately calling into question and opposing the 



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369 



known truth in matters of faith and morality. The Holy 
Ghost being the spirit of truth, this sin is very appropriately 
termed an offence against Him. These were the dispositions 
of Elymas, whom St. Paul thus addresses : " O thou full of 
all guile and of all deceit, son of the devil, enemy of all jus- 
tice, thou dost not cease to pervert the right ways of the Lord." 
Acts, xiii. 10. He calls such persons, in his Epistle to Timothy, 
" defenders of error, judged by their own judgment." 2 Tim. iii. 

4. By envying the spiritual graces conferred by the Holy 
Ghost : this is evidently the disposition of Satan, by whose 
envy sin entered into the world ; and those who participate in 
this malice bear his livery and character in the fullest sense of 
the word. Thev have defaced the image of God, and engraved 
that of Satan m its stead. 

5. By obduracy ; which is the state of those who perceive 
the necessity of amendment of life, and yet persevere in the 
commission of sin, and strive to prevent the efficacy of grace. 
These were Pharao's dispositions, and were also the sentiments 
entertained by the perverse and obdurate sinner whom Job 
quotes : " Depart from us, we desire not the knowledge of thy 
ways." Job, xxi. 14. " The wicked man, when he is come into 
the depth of sins, contemneth." Prov. xxviii. 3. These words 
of Scripture are particularly applicable to such persons. 

6. Impenitence ; which is manifested by man's knowingly 
and deliberately stifling and rejecting every thought of repent- 
ance and atonement, although he feels the enormity of his 
crimes. " But according to thy hardness and impenitent heart, 
thou treasurest up to thyself wrath, against the day of wrath, 
and revelation of the just judgment of God." fio?n. ii. 5. 

These are the most common ways in which sins against the 
Holy Ghost are committed ; their peculiar character and enor- 
mity consist in the circumstance of man's resisting and repel- 
ling, with full knowledge and deliberation, the motions and 
lights of grace, the promptings of the spirit of truth and love. 
Such belong to the number of those who, in the times of Isaias, 
wantonly and sacrilegiously declared : " We have entered into 
a league with death ; and we have made a covenant with hell." 
Isaias, xxviii. 15. Only a miracle of Divine grace can snatch 
sinners of this description from the jaws of hell. 

Practice. — Take well to heart the Apostle's serious warn- 
ing : " Grieve not the Holy Spirit of God, whereby you are 
sealed unto the day of redemption." Ephes. iv. 30. O rather 



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MANUAL OF THE CATHOLIC RELIGION. 



open thy heart readily and fully to the inspirations of the Holy 
Spirit ; keep alive within thee the love of truth, so that thou 
mayest be able, at every moment of thy life, to declare before 
the Lord thy readiness to obey His will, saying : " Speak, 
Lord, thy servant heareth. Lord, what wilt thou that I do ?" 
and that thou mayest belong to the number of those of whom 
the Apostle writes : " Children of God are impelled by the 
Holy Spirit." Burning with desire not to offend the infinite 
mercy of God ; replenished with confidence in the Lord, who 
is mighty to raise up children to Abraham from the stones ; 
full of zeal in defence of the truths of religion ; full of grati- 
tude and joy in beholding the good by which God is known, 
praised and magnified by others ; all eagernessJiii attending to 
every inspiration of the Holy Ghost ; animatea by the spirit 
of Christian penance and self-denial : this will consecrate thee 
a temple of the Holy Ghost. 

Of the Sins which cry to Heaven for vengeance. 

Q. Which sins are thus termed 1 

A. Those of which the Scriptures declare, that on account 
of their enormity and malice, they cry to heaven for vengeance 
on their perpetrators. 

Q. Name the sins which belong to this class 1 

A. 1. Wilful murder. " What hast thou done ? The voice 
of thy brother's blood crieth to me from the earth. Now, 
therefore, cursed shalt thou be upon the earth." Gen. iv. 10, 
11. Thus saith the Lord to the fratricide Cain. It were too 
superfluous to expatiate upon the heinousness of this crime ; 
every humane mind is filled with horror at considering it, and 
the wretch who has imbrued his hands in human blood is so 
racked by remorse of conscience as not unfrequently to deliver 
himself up to justice, in order to escape internal torment. 

2. Sodomy ; the name applied to tnose excesses into which 
human depravity is drawn by the long indulgence of unbridled 
licentiousness, which finally sinks, as it did with the Sodomites, 
to the practice of unnatural lusts. The book Leviticus severely 
condemns crimes of this nature. Lev. xviii. 22, 23. " The cry 
of Sodom and Gomorrha is multiplied, and their sin is become 
exceedingly grievous." Gen. xviii. 20. " Therefore," said the 
angels to Lot, " we will destroy this place, because their cry is 
grown loud before the Lord, who has sent us to destroy them. 



ON THE AVOIDANCE OF EVIL. 



371 



And the Lord rained upon Sodom and Gomorrha brimstone 
and fire from the Lord out of heaven, and he destroyed the 
cities and all the country about." Gen. xix. 24. God in the 
same manner destroyed Onas, who presumed in the sight of 
heaven so far to degrade his dignity, as image of God, as to 
sin in an unnatural manner. The words of the Psalmist are 
to be applied particularly to such polluted sinners. " Man 
when he was in honor did not understand : he is compared to 
senseless beasts, and is become like to them." Ps. xlviii. 13. 

3. By oppression of the poor, particularly widows and or- 
phans. " You shall not hurt a widow or an orphan. If you 
hurt them, they will cry out to me, and I will hear their cry : 
and my rage shall be enkindled." Exod. xxii. 22, 23. God 
in many other passages of Holy Writ threatens those with 
temporal and eternal chastisement who oppress the poor, and 
refuse justice and relief to helpless orphans and widows. " Wo 
to them that make wicked laws : and when they write, write 
injustice : to oppress the poor in judgment, and do violence to 
the cause of the humble of my people : that widows might be 
their prey, and that they might rob the fatherless." Isaias, 
x. 1, 2. 

4. By defrauding laborers of their justly, and generally 
hard-earned wages. " Thou shalt not refuse the hire of the 
needy and the poor ; but thou shalt pay him the price of his 
labor the same day, before the going down of the sun, be- 
cause he is poor, and with it maintaineth his life : lest he 
cry against thee to the Lord, and it be reputed to thee for a 
sin." Dent xxiv. 14, 15. 

Practice. — Live in such a manner that thou needest be under 
no apprehension of thy sins crying to heaven for vengeance ; but 
rather that the perfume of thy virtues, united with the infinite 
merits of Christ, may rise to heaven, and render thee pleasing 
in the sight of God. Endeavor, in general, to penetrate fur- 
ther into the meaning of whatever thou hast read of sin, its 
different ramifications, and the preservatives against it, so that 
thou may est be able to clear up both thy own doubts and those 
of others ; that thou may est be in a condition to understand and 
explain to others the danger of sin, the great evils it entails, 
and the best means of avoiding its consequences and prevent- 
ing its entrance into the heart. " A wise man feareth and 
declineth from evil : the fool leapeth over and is confident." 
Prov. xiv. 16. And again j " The path of the just, as a shining 



372 



MANUAL OF THE CATHOLIC FELIGION. 



light, goeth forwards, and increaseth even to perfect day. The 
way of the wicked is darksome : they know not where they 
fall." Prov. iv. 18, 19. Hence when they have fallen the care- 
lessness and negligence in rising from the pit into which they 
are plunged, and their indifference as to whether they become 
reconciled with the Divine Majesty or not. 

Of the means of atoning for Sin. 

Q. Whereby are we cleansed from sin ? 

A. Speaking in general, there is but one principal fount in 
which we are purified from sin, viz., the merits of Christ our 
Lord, as we have endeavored to show, in the first part, when 
treating of the creed. We appropriate to ourselves, so to 
speak, these infinite merits of faith, which, joined with che 
sacrament of baptism, raises us to the dignity of children of 
the only true Church of God. The sacrament of penance, in 
the Church of God, is the means of reconciliation and of re- 
covering the grace of God, lost after baptism by grievous sin. 
There are, nevertheless, other practices of piety which serve 
to efface the stains incurred by our daily falls and frailties, 
and which are peculiarly adapted to fit us for the worthy re- 
ception of the sacrament of penance, viz. : prayer, offered to 
God from a contrite heart. " He hath had regard to the prayer 
of the humble, and He hath not despised their petition." Ps. 
ci. 18. 

2. Fasting and other penitential works, or acts of self-abne- 
gation and humiliation. " God saw their works, that they were 
turned from their evil ways : and God had mercy with regard 
to the evil which He said He would do them." Jonas, iii. 10. 
This we find written of the Ninevites, who did penance in fast- 
ing, sackcloth and ashes. 

3. By alms deeds : " For alms deliver from all sin." Tob. 
iv. 11. So we read in the book of Tobias, and the prophet 
says : " Redeem thou thy sios with alms, and thy iniquities 
with works of mercy to the poor." Dan. iv. 24. Presupposing, 
of course, that in these and the works yet to be mentioned, the 
heart really turns in abhorrence from its sinful ways, and offers 
its trifling expiatory works to God, united with the infinite 
merits of the great High Priest and Victim. 

4. The sincere forgiveness of injuries and offences : " For 



ON THE PRACTICE OF VIRTUE. 



373 



if you forgive men their offences, your heavenly Father will 
also forgive you your offences." Matt. vi. 14. 

5. Works of true spiritual zeal. " He who causeth a sinner 
to be converted from the error of his way, shall save his soul 
from death, and shall cover a multitude of sins." James, v. 20. 

6. Acts of extraordinary love of God, joined with fervent 
contrition. " Many sins are forgiven her, because she hath 
loved much." " Charity covereth a multitude of sins." Luke, 
vii. 47 ; 1 Pet iv. 8. 

Practice. — Zealously avail thyself of all these means in 
order to purify thy heart more and more from sin. Be par- 
ticular in receiving the sacrament of penance frequently, and 
always with the due dispositions. Recall to mind the in- 
structions given above when treating of this sacrament of 
reconciliation. In the possession of these promises the 
Apostle exhorts : " Having, therefore, these promises, dearly 
beloved, let us cleanse ourselves from all defilement of the 
flesh and of the spirit, perfecting sanctification in the fear of 
God." 2 Cor. vii. 1. 



CHAPTER II. 

ON THE PRACTICE OP VIRTUE. 

What we have hitherto taught concerning the avoidance 
of sin and the shunning the occasions of it is indispensable 
for the practice of Christian justice. In order to secure sal- 
vation, we are to avoid even the shadow- of a voluntary 
offence of the Divine Majesty. This, however, is far from 
being the sum of Christian perfection, on the contrary, the 
practice of good works and virtuous acts is an indispensable 
and essential requisite, in order to imitate truly our Lord 
Jesus Christ, who not only avoided evil, but practised justice 
in its highest perfection. The Apostles admonish and en- 
courage both the faithful of the first ages, and us their de- 
generate descendants, to emulate each other in the imitation 
of Christ, in order that, as St. Peter desires : " We being 
dead to sins, should live to justice, and thus secure our call- 
ing by good works." 1 Pet. ii. 24. And as St. Paul 



374 MANUAL OF THE CATHOLIC RELIGION. 

writes : " Denying ungodliness and worldly desires, we 
should live soberly, and justly, and godly in this world, un- 
defined and holy, gleaming as lights in this world obscured by 
the night of wickedness, for God's honor, Christ's glory, our 
own salvation, and the sanctification of our fallen race." Tit. 
ii. 12 ; Colos. i. 10. Otherwise, of what utility were faith 
to us, as St. James says : " By works a man is justified, and 
not by faith only : for even as the body without the spirit is 
dead, so also faith without works is dead." Jam. ii. And 
as the Apostle says : " Not the hearers of the law are just 
before God, but the doers of the law shall be justified." 
Rom. ii. 13. We will treat here of these two principal 
points in replying to the two main questions : 

What are the conditions of a good work meritorious 
for eternal life. What qualifications we should possess in 
order that we may perfectly and easily perform these, and 
all other good and meritorious acts, or what the practice of 
Christian virtue requires of us. 

Q. What is termed a good work 1 

A. An act performed by man according to the Divine law ; 
it follows from this, that there are likewise natural good 
works, when man, guided by the light of reason does that 
which he recognizes as good, and in accordance with the Di- 
vine law. 

Q. What term is applied to a work both good in itself and 
meritorious for salvation ? 

A. An act performed in conformity with the Divine law 
by persons living in the state of sanctifying grace. 

Q. Which are the principal conditions required in a work 
of this description % 

A. 1. The state of sanctifying grace. 

2. Purity of intention. 

3. Perfect agreement with the form of command. 

Q. What is understood by the state of sanctifying grace % 
A. The state of man superior to the natural order, brought 
about by his supernatural union with God, through the mer- 
its of Jesus Christ. This becomes evident from what we have 
said in the first chapter when treating of sanctifying grace. 
Q. What is understood by the term pure intention ] 
A. The will to perform or omit some specified act because 
such is the will of God ; or in other words, that we refer 
the work either silently and mediately, or explicitly and im- 



ON THE PRACTICE OF VIRTUE. 



375 



mediately to God's honor. " Whether you eat, or drink, or 
whatever you do, be it all to the greater honor of God," says 
St. Paul. 1 Cot. x. Christ the Lord warns us, saying : 
" Take heed that you do not your justice before men, to be 
seen by them : otherwise you shall not have a reward of your 
Father who is in heaven." Matth. vi. 1. The motto of St. 
Ignatius, "All for the greater glory of God" relates to this sub- 
ject. By thus referring all our works to the honor of God, 
every act otherwise of an indifferent or natural character, as 
also the discharge of our daily avocations, becomes meritorious 
and well pleasing in the Divine sight ; for instance, sleep, re- 
creation, labor, etc. This is a fact which we are wont to con- 
sider too little and in too superficial a manner. Did we but 
take it to heart, how easily might we become rich in good 
works. When on the contrary purity of intention is want- 
ing, when, in the last instance, we refer all to ourselves, or in 
order to elicit the esteem and applause of our neighbor, or 
solely to benefit him, we shall have no merit at all in the Di- 
vine sight, how good soever in themselves, how glorious and 
heroic our works may have been. "Amen, I say to you, they 
have received their reward." This will be the sentence pro- 
nounced on such persons by the eternal Judge. Matth. vi. 2. 
The virtuous acts performed with an impure intention are 
therefore very aptly compared to the fruits growing near the 
Dead Sea, which are indeed beautiful to the eye, but contain 
in themselves only dust and ashes, and are unfit to serve as 
nourishment or refreshment. Such works, no matter how 
glorious in the eyes of men, are nothing else but rapid strides, 
made from not on the path to life eternal. They are, accord- 
ing to the expression of Scripture, a " bag with many holes," 
out of which that falls that has been placed in it. 

Q. What is understood by perfect conformity with the 
Divine law ? 

A. That the work be not solely with respect to itself, and 
the actuatory motives, just, pure, and according to the Di- 
vine will, but also that with regard to the circumstances of 
time, place and persons it be performed duly and in full con- 
formity with the Divine will. Hence the principle of theo- 
logians and moral philosophers : " Good is measured by the 
whole, bad by every defect." 

Practice. — Search diligently and frequently into the state 
of thy conscience, according to the marks we have stated char- 



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MANUAL OF THE CATHOLIC RELIGION. 



acterizing the true children of God, and endeavor with still 
greater diligence than heretofore to excite purity of intention, 
so that thy good works may not be rendered fruitless by van- 
ity, tepidity, self-love, or the like. 

Q. Is it sufficient to practice good works in any manner 
at all % 

A. It is not : they should be performed as often as possi- 
ble, and with all care and assiduity, in the best possible man- 
ner, with ease and joy, which is the essence of virtue. 

Of the Virtues. 
Q. What is virtue ? 

A. Aptness and facility in good works acquired by prac- 
tice, and realizing what we know to be good and pleasing in 
the Divine sight. 

Q. What are the chief divisions of virtue? 

A. Virtue is divided into two grand classes; theological 
and moral. 

Of the Theological Virtues. 
Q. What virtues bear this name ? 

A. Such as have their immediate scope and exercise in 
God. We must here observe that the theological virtues 
presuppose a Divine endowment which renders us capable of 
practising them ; they are, therefore, said to be divinely in- 
fused, because by the sacrament of baptism, mau receives im- 
mediately from the hand of God, the capability of practising 
these virtues, viz : Faith, Hope, and Charity. We do not 
mean, however, to be understood as implying that man by 
constant practice may not acquire greater facility in the prac- 
tice of these virtues. 

Q. In this sense, then, in what does the virtue of faith con- 
sist I 

A. It consists not only in firmly believing all that the 
Church proposes, but also in keeping before our eyes the 
truths of faith in all our actions and omissions. 

Q. In what does the virtue of hope consist ? 

A. It consists not only in the expectation of divine assist- 



ON THE PRACTICE OF VIRTUE. 



377 



ance, but also in constantly thinking of our destiny, and in 
caring more for it than for any other thing upon earth. 

Q. In what does the virtue of charity consist ] 

A. It consists not only in preferring God to all other 
things, but also in thinking of Him at all times, yielding up 
to Him every affection of our heart, and aspiring after union 
with Him in prayer. 

Q. How may we increase the efficacy of these virtues ? 

A. 1. By repeating frequently the acts of these virtues. 
2. By considering frequently the motives which were men- 
tioned above, concerning our holy faith, hope, and love. 3. 
By conversing with God in prayer, particularly during medi- 
tation. 

Q. How do you make acts of faith, hope, and charity ? 
A. As follows : 

An Act of Faith. I believe in Thee, one God in three 
persons, and in Jesus Christ, the Son of God made man, and 
the Saviour of the world. I believe all that the one, only 
true, Catholic Church, instituted by Jesus Christ, proposes. 
I believe because thou, Oh my God, art the eternal truth ; and 
I am ready to shed my blood for this holy faith. Oh God, 
strengthen my faith. 

An Act of Hope. Oh my God, I hope to obtain heaven 
and all the means necessary to reach it through Jesus Christ 
our Lord, who has redeemed me and gained heaven for me. 
Oh God, strengthen my hope ! 

An Act of Love. Oh my God ! I love Thee with all my 
heart, with all my soul, with all my mind, and with all my 
strength, because Thou, oh my God, art the supreme good, 
infinite beauty, and love, who didst create me for thyself, 
from whom I hold all I possess. Oh my God and my love, 
I will sin no more. Increase, oh God, my love for Thee. 

Q. Should these acts be frequently made ? 

A. Certainly ; they should be excited in the heart at least 
once daily at morning prayer ; the same should be done on 
Sundays and holydays more at length with renewed attention 
and devotion. We should be so penetrated by the spirit of 



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MANUAL OF THE CATHOLIC RELIGION. 



these three virtues that they may accompany all our actions 
and omissions, and according to the spirit we should live and 
breathe in faith, hope and charity. 

Of the Moral Virtues. 

Q. Which of the virtues bear this appellation ? 

A. Those which more immediately refer to our conduct and 
manners, and serve to regulate them according to the prescrip- 
tion of the Divine law ; as faith, hope and charity, and even 
reason present them to our view, and recommend them to our 
practice. 

Q. How are moral virtues distinguished ? 

A. They comprise the four cardinal or fundamental virtues, 
the seven capital virtues, and those which lead us up the ascent 
of Christian virtue to the summit of perfection expressed in the 
eight beatitudes. 

Of the four Fundamental or Cardinal Virtues. 

Q. What is understood by the four fundamental virtues ? 

A. Those virtues which support the edifice of virtue as 
ground pillars, and which must be present in every other good 
act, in order to impress upon it the genuine stamp of virtue. 

Q. How many virtues are there of this kind ? 

A. Four : prudence, justice, temperance, or moderation, and 
fortitude. 

Q. Why are these virtues termed cardinal ? 

A. The word is of Latin origin, and signifies hinge ; and as 
the hinge supports the door and makes it useful, so do these 
support the other moral virtues and enable us to reduce them 
to practice. These virtues are the sources of various duties, 
and all the general maxims of life, according to the variety 
of callings, or are derived from them. So says St. Ambrose : 
Lib. off. c. 23. St. Augustine says : " The knowledge of all 
human things is that which recognizes the light of prudence, 
the ornament of temperance, the strength of fortitude, and the 
sanctity of justice." Lib. cont. academ. c. 7. 

Q. What is understood by the virtue of prudence 1 

A. Prudence is that virtue by which we easily discern what 



ON THE PRACTICE OF VIRTUE. 



379 



is to be done or avoided in every particular case in the service 
of God, and which easily recognizes and properly applies the 
suitable means in order to arrive at the desired end. 
Q. What follows from this % 

A. That no truly virtuous act can dispense with the assist- 
ance offered by prudence ; that real virtue is not found coupled 
with indiscretion. This virtue further requires full conformity 
with the Divine law. 

Q. In what terms does Scripture recommend this virtue ? 

A. " My son, do thou nothing without counsel, and thou 
shalt not repent when thou hast done." Eccl. xxxii. 24. And 
again : " A wise heart, and which hath understanding, will ab- 
stain from sin, and in the works of justice shall have success." 
Eccl. iii. 32. " Be prudent as serpents." This admonition 
Christ himself gives us, and He speaks of the virgins admitted 
to the nuptial banquet as " prudent," thus characterizing their 
virtuous, and in the Divine sight well pleasing lives, by the 
one word, prudent. Matt, x. and xxv. " See therefore, breth- 
ren, now you walk circumspectly : not as unwise, but as wise : 
wherefore become not unwise, but understanding what is the 
will of God." JEphes. v. 15-17. 

Q. What is understood by justice, as one of the cardinal 
virtues ? 

A . Justice is that virtue which induces its possessor to give 
every one his due. 

Q. What conclusion is to be drawn from this 1 
A. That all true virtues require the aid of justice ; for when 
a virtuous act withholds from our fellow-men what they may 
justly claim, it forfeits its character of virtue. 

Q. How does Scripture recommend the virtue of justice 1 
A. The Psalmist represents his ideal just, and consequently 
blessed man, in the following terms : " Blessed is he that walk- 
eth without blemish, and worketh justice: he that speaketh 
truth in his heart, who hath not used deceit in his tongue : nor 
hath done evil to his neighbor : nor taken up a reproach against 
his neighbors." Ps. xiv. 1-3. " Render, therefore, to all their 
dues : tribute to whom tribute is due : custom to whom cus- 
tom : fear to whom fear : honor to whom honor." Rom. xiii. 
The words of the Holy Ghost refer to this justice : " J ustice 
exalteth a nation," i. e., the people of God striving after the 
perfection of virtue. Prov. xiv. 34. 

Q. What is implied by the virtue of moderation ? 



380 MANUAL OF THE CATHOLIC RELIGION. 

A. Moderation is that virtue by which man keeps in proper 
bounds, and represses all inordinate lusts and desires. 
Q. What do you conclude from this ? 

A. That all true virtue must necessarily be accompanied 
by moderation : for virtue without measure or order ceases 
to be virtue. 

Q. What says Scripture of this virtue ? 

A. We read in the Old Testament the following admoni- 
tion, which should be duly taken to heart : " Be not over-just." 
Eccl. vii. 17. The prince of the Apostles admonishes all the 
faithful to be temperate and sober, so as to leave no opening 
for the fiend. This alludes not only to sobriety in meat and 
drink, but of temperance in general. This command was 
already addressed to the first-born of the human race. " The 
lust of evil shall be under thee, and thou shalt have dominion 
over it." Gen. iv. 7. " Decline not to the right hand nor to 
the left." Prov. iv. 27. There are temptations under the 
specious garb of virtue, as the Apostle assures us, when he 
says that Satan appears under the form of an " angel of light." 
2 Cor. xi. This is particularly the case in going to extremes 
in practices of virtue. 

Q. What is implied by the term fortitude ? 

A. Fortitude is that virtue which enables us resolutely and 
magnanimously to overcome all the obstacles we meet with in 
the way to heaven. 

Q. What does Scripture say of fortitude ? 

A. " The just man," says the Scripture, " is like a lion, full 
of confidence." Prov. xiv. The exhortations and declarations 
of the Psalmist serve to inspire us with the same sentiments : 
" The Lord is the protector of my life ; of whom shall I be 
afraid 1 If armies in camp should stand together against me, 
my heart shall not fear." " For though I should walk in the 
midst of the shadow of death, I fear no evils, for Thou art with 
me." Ps. xxvi. 2. And again : " Do ye manfully, and let 
your heart be strengthened, all ye that hope in the Lord." 
Ps. xxx. " Beloved brethren, be ye steadfast and immovable, 
always abounding in the work of the Lord, knowing that 
your labor is not in vain in the Lord." 1 Cor. xv. 58. 



ON THE PRACTICE OF VIRTUE. 



381 



Of the remaining Moral Virtues, 

Q. Name the virtues which rank next to the cardinal vir- 
tues ? 

A. Those directly opposed to the seven capital sins : 1. 
Humility ; 2. Generosity, or liberality ; 3. Chastity ; 4. Be- 
nevolence ; 5. Temperance ; 6. Mildness ; 7. Zeal in the prac- 
tice of good works. These virtues might with propriety be 
termed capital virtues, because a number of other virtues have 
their source in them as their fountain-head. 

Q. In what does the virtue of humility consist % 

A. In that we sincerely and in every instance ascribe what- 
ever good qualities or traits we may perceive in ourselves 
solely to God, and that, penetrated with the lively conscious- 
ness of our sins and defects, we entertain a low opinion of our- 
selves, and observe with pleasure that others consider us enti- 
tled to no distinction. 

Q. In what does the virtue of generosity, in the sense of 
liberality, consist % 

A. In the constant readiness to assist others beyond their 
expectations with the goods conferred on us by fortune, and 
to reward liberally the services they may have rendered us. 

Q. In what does the virtue of chastity consist % 

A. In the resolute repression of all inordinate emotions of 
the flesh, and carefully guarding our imagination and all our 
senses. 

Q. In what does the virtue of benevolence consist ? 

A. It consists in our rejoicing at the goods possessed by 
our fellow-men, and that we sincerely sympathize in whatever 
they may have to suffer, and rejoice at their happiness just as 
if the case were our own. 

Q. In what does the virtue of temperance consist 1 

A, In perfectly controlling our inordinate appetites and 
refraining from all excessive indulgence in the pleasures of 
the table. 

Q. In what does the virtue of mildness consist ? 

A. In the acquired facility of repressing courageously 
every inordinate emotion of anger and impatience, and to 
preserve one's equanimity without giving way to sullennesa 
or caprice. 

Q. In what does the virtue of zeal consist? 



3S2 



MANUAL OF THE CATHOLIC RELIGION*. 



A. In the acquired facility attained by continued co-opera- 
tion with the Divine grace, in attending to the inspiration of 
grace, and seeking to realize without delay, by the practice of 
good works. 

Q. In what terms does Scripture recommend the practice 
of these virtues ? 

A. " Unless ye become as little children, ye shall not enter 
into the kingdom of heaven." Matt, xviii. " Give and it 
shall be given to yon." Luke, vi. 38. " Blessed are the 
clean of heart for they shall see God." Matt. v. " Love 
one another with the charity of brotherhood. Rejoice with 
them that rejoice, weep with them that weep."* 5 Rom. xii. 
" Let us walk boldly as in the day, not in rioting and drunken- 
ness." Rom. xiii. " Learn of me, because I am weak and 
humble of heart." Matt. xi. 29. " In spirit fervent serving 
the Lord." Rom. xii. 11. 

Q. What means are to be employed in the acquisition of 
these virtues ? 

A. Those which we have mentioned above in treating of 
the seven capital sins, for those practices which eradicate vice 
implant the opposite virtues in the heart. 

Q. What virtues should we practice with peculiar zeal in 
order to preserve our consciences undefiled by sin, and to be- 
come fruitful in good works, and thus gradually to arrive at 
Christian perfection ? 

A. Those to which Christ has in particular annexed the 
promise of eternal life, and which are on that account com- 
monly termed the eight beatitudes, viz. : 

1. Blessed are the poor in spirit, for theirs is the kingdom 
of heaven. 

2. Blessed are the meek, for they shall possess the land. 

3. Blessed are they that mourn, for they shall be com- 
forted. 

4. Blessed are they that hunger and thirst after justice, for 
they shall be filled. 

5. Blessed are the merciful, for they shall obtain mercy. 

6. Blessed are the clean of heart, for they shall see God. 

7. Blessed are the peacemakers, for they shall be called the 
children of God. 

8. Blessed are they that suffer persecution for justice' sake, 
for theirs is the kingdom of heaven. 

Q. What is meant by poor in spirit ? 



ON THE PRACTICE OF VIRTUE. 



383 



A. Those deserve the name of poor in spirit who possess 
hearts free from all inordinate longings after the goods and 
possessions of this world. Whoever is thus qualified journeys 
on to heavenly bliss unencumbered and unimpeded by op- 
pressive and harassing cares, following the admonition of the 
Apostle : " Seek the things that are above, and not the things 
that are upon earth." Colos. iii. 1, 2. 

Q. Who deserve the name of mild 1 

A. All who have obtained the mastery over angry and 
impatient emotions. The soil of their hearts is thus freed 
from the destructive influence of this passion, and their souls 
are constantly prepared, like a cloadless sky, or a crystal 
stream, to reflect in their lives the genial beams of Divine in- 
spiration, so powerful in leading them to the practice of per- 
fection. 

Q. What kind of mourners does Christ term blessed % 

A. Those only who are afflicted with sorrow for having 
themselves so often offended God, and at beholding Him of- 
fended by others. Such persons by their tears purify their 
hearts from every sin, and their virtues from every blemish. 

Q. Who may be said to hunger and thirst after justice. 

A. Those who not only wish, but feel that they ardently 
wish one thing only, viz. : the attainment of the highest de- 
gree of Christian virtue, to progress daily and hourly there- 
in ; a disposition of heart which impels them to move rapidly 
forward on the way to perfection. 

Q. Christ says, " Blessed are the merciful." To whom 
may this beatitude be applied % 

A. To such as zealously fulfil the works of Christian 
charity. 

Q. Into how many classes may works of this order be 
divided ? 

A. Into two principal classes, works of corporal and works 
of spiritual mercy. The first refer to the corporal necessities 
and miseries of our neighbor, the latter to his spiritual wants, 
or the welfare and salvation of his soul. 

Q. Which are the principal works of corporal mercy ? 

A. They are seven in number. 1. Feeding the hungry. 
2. Giving drink to the thirsty. 3. Clothing the naked. 4. 
Ransoming captives. 5. Visiting the sick. 6. Harboring 
Strangers. 7. Burying the dead. 



384 MANUAL OF THE CATHOLIC RELIGION. 

Q. In what terms does Scripture recommend the works of 
corporal mercy ? 

A. "Deal thy bread to the hungry, and bring the needy 
and the harborless into thy house. When thou shalt see one 
naked cover him." Is. lviii. 7. "Turn not away thy face 
from any poor person." Job iv. 7. " My son, shed tears 
over the dead, and neglect not his burial." Eccles. xxxviii. 
16. " Be ye, therefore, merciful, as your father also is mer- 
ciful." Luke, vi. 36. " Be ye kind one to another, merciful, 
forgiving one another." JEph. iv. 32. 

Q. What are the menaces contained in Scripture against 
those who neglect practising these good works % 

A. Eternal reprobation, frequently preceded by temporal 
want and misery. " He that stoppeth his ear against the cry 
of the poor, shall also cry himself and shall not be heard " 
Prov. xxi. 13. And St. James writes : " Judgment without 
mercy to him that hath not done mercy." James, ii. 13. 
Christ the Judge, already pronounces sentence of reprobation 
against them, in these words : " Depart from me, ye cursed, 
into everlasting fire ; for I was hungry, and you gave me not 
to eat. I was thirsty, and you gave me not to drink. Then 
shall they also answer him saying : Lord, when did we see 
thee hungry, or thirsty, or a stranger, or naked, or sick, or in 
prison, and did not minister to thee ? Then the Lord shall 
answer them, saying : Amen I say to you, so long as you did 
it not to one of these least ones, neither did you do it to me." 
Matt. xxv. 

Q. What promises does Scripture make to those who are 
zealous in the practice of these good works % 

A. 1st. Temporal blessings : " He that giveth to the poor 
shall not want." Prov. xxviii. " Give and it shall be given unto 
you a full measure, a well heaped measure." Luke, xvi. 

2nd. Spiritual blessings, the pardon of sin, by the grace 
of repentance and amendment granted to us. " Alms deliv- 
er from all sin and death, and will not suffer the soul to go 
into darkness." Tob. iv. 11. Further, most efficacious graces 
to enable us to attain Christian perfection : 64 And thy justice 
shall go before thy face; and the glory of the Lord shall 
gather thee up." This is the assurance given by the Holy Ghost 
by the mouth of Isaias, lviii. And St. Paul writes : "He that 
administereth seed to the sower, will both give you bread to 
eat and will multiply your seed and increase the growth of 



ON THE PRACTICE OF VIRTUE. 



385 



the fruits of your justice." 2 Cor. ix. Experience confirms 
this assertion, in regard to those who practice mercy not only 
from motives of natural compassion but prompted by charity 
to God and man, as the lives of the saints prove. Such 
persons may justly confess with holy Job, "From my 
youth compassion grew up with me; I was an eye to the 
blind, and a foot to the lame, I was the father to the poor." 
Job, xxix. Finally, the particular grace of perseverance in 
virtue and a judgment of mercy and reward. " Blessed are the 
merciful : for they shall obtain mercy." Math. v. 7. " Give 
alms, and thus lay up for yourselves imperishable treasures 
in heaven." Luke, xii. " Come, ye blessed of my Father, pos- 
sess the kingdom prepared for you from the foundation of the 
world. For I was hungry, and you gave me to eat," &c. 
Matt. xxv. 34. 

Q. Which are the principal spiritual works of mercy ? 

A. 1. Admonishing sinners. 2. Advising those in doubt, 
3. Consoling the afflicted. 4. Bearing patiently with injustice. 
5. Forgiving those who offend us. t>. Instructing the igno- 
rant. 7. Praying for the living and the dead. Do whatever 
lies in your power in order to prevent your neighbor from 
committing sin, and to promote within him the growth of 
virtue and piety. 

Q. How may this be done % 

A. By instruction, example, direction, reproof, correction, 
and the exercise of the just authority possessed by parents and 
superiors, as also by prayer. Whoever is thus zealously atten- 
tive to promote his neighbor's salvation, strives himself after 
Christian perfection ; for the truths of faith, which impel him 
to labor for the spiritual welfare of his fellow-men, incite him 
with still greater zeal to strive to secure the great object of 
his own salvation. If God so richly rewards the works of 
corporal mercy by graces here and glory hereafter, how much 
richer and more glorious must be the recompense awarded in 
eternity to spiritual works of mercy. This is clearly mani- 
fested in the lives of the saints. 

Q. What does Holy Scripture say of these works of 
spiritual mercy 1 

A. " God gave to every one of them a commandment con- 
cerning his neighbor." Eccle. xii. " Me must know that he 
who causeth a sinner to be converted from the error of his 
way shall save his soul from death, and shall cover a multi- 
17 



386 



MANUAL OF THE CATHOLIC RELIGION. 



tude of sins." Jam. v. 20. " In this we have known the 
charity of God, because He hath laid down His life for us : 
and we ought to lay down our lives for the brethren." — 
John, iii. 16. "I have become all to all, in order to gain all 
for Christ." 1 Cor. ix. 22. 

Q. What motives are best calculated to inflame our zeal 
in the practice of works of spiritual mercy % 

A. 1. Reflection on the great dignity of human nature, 
man being the image of God. 

2. The consideration of man's priceless value in the sight 
of the Divinity, as he has been bought, redeemed, and sanc- 
tified by the blood of the Messiah. 

3. The relation in which our neighbor stands to us as a 
brother or sister in Adam and in Christ. 

4. The reflection of the inestimable value of spiritual 
works of mercy according to the words of St. Chrysostom : 
" A spiritual work of mercy surpasses in value all the cor- 
poral works of mercy which a person might exercise in one 
act towards all mankind." 

5. The infinite pleasure with which God regards such 
works ; they may even be said to elevate us to the dignity of 
co-operators with God when zealously and lovingly perform- 
ed. Oh, with what unbounded delight do not Jesus and 
Mary look upon the endeavors of such as strive to prevent 
Christ's merits and sufferings from proving fruitless to the 
souls of the redeemed ! 

6. The guarantee for salvation thus obtained. 

7. The ineffable reward in heaven, and the eternal partici- 
pation in the joys of those who have been delivered from a 
sinful condition or sanctified by our efforts. Whoever will 
meditate on these and similar considerations will, without 
doubt, feel his heart inflamed with a burning desire to pro- 
cure the salvation of souls. He will frequently exclaim, 
with St. Francis Xavier, from the depths of. his fervent 
heart : " O Lord, give me souls." 

Q. Who may be said to possess purity of heart % 
A. All who endeavor to keep far from every voluntary 
sin and imperfection, and in order to attain this end zealously 
employ the means ordained by God in order to remove the 
danger of contracting these stains ; but more particularly 
those, who by resolutely overcoming every temptation to 
impurity, obtain a heart perfectly united to God in love, and 



ON THE PRACTICE OF VIRTUE. 



387 



free from all concupiscence of the flesh ; the grace of interior 
intercourse with God sanctifies the lives of those thus qualified. 

Q. To what class of persons may the term "meek" be 
applied % 

A. Those who not only themselves harbor no trace of 
enmity in their hearts, but who, moreover, live amongst their 
fellow-men as angels of peace, and thus diffuse this blessed 
peace around them. Great graces accompany such virtuous 
endeavors to enable us to live in uninterrupted peace with 
God, and render us in the highest degree susceptible of the 
blessings of charity, which is the bond and the pledge of 
Christian perfection. 

Q. Who may be said to suffer for justice' sake % 

A. Those who are reviled, insulted, and ill-treated by 
others on account of the performance of their duties, and 
because they realize their character of children of God in 
word and work. Those who have the happiness and the 
courage thus to suffer, obtain the grace of unbloody martyr- 
dom, and are in the most eminent degree followers of Christ 
and His saints. 

Q. What may be observed of each of these grades of 
virtues % 

A. 1. That each in a particular manner leads man to the 
perfection of virtue, and that they are mutually connected, 
so that whoever increases in the one, receives thereby grace 
and assistance for the more perfect practice of the others. 

2. That there is a peculiar promise of reward and beati- 
tude for time and eternity annexed to each. 

3. The consideration of all these virtues renders more 
striking the great contrast existing between the spirit of 
Christ and the spirit of the world. The spirit which governs 
the world and its votaries, clings to the very opposite of 
these virtues, and thereby leads its deluded followers down 
to the gloomy labyrinths of vice and misery. Those are 
blessed in the eyes of the world who strive after wealth, 
honor, sensual pleasure, and the applause of men. In a 
word, a life made up of the paltry enjoyments afforded by a 
fleeting world, and bearing but one characteristic, viz., entire 
forgetfulness of their nobler destiny, the possession of God. 

Practice. — Meditate frequently on the eight beatitudes pro- 
nounced by our Lord's own blessed lips when treating of 
these virtues, and you \*ill find yourself powerfully enoour- 



388 



MANUAL OF THE CATHOLIC RELIGION. 



aged in endeavoring to obtain them ; you will joyously re- 
solve to give your whole heart with all its affections to Him 
who is alone worthy of it, and not be satisfied with medioc- 
rity in virtue, but endeavor to become daily more exemplary 
by a true and resolute effort to root out some old evil, and 
implant in its stead some new virtue. 



CHAPTER III. 

THE STATE OF CHRISTIAN PERFECTION. 

Q. What is understood by the term Christian perfection ? 

A. That condition of life and disposition of heart in which 
man keeps himself aloof from every deliberate venial trans- 
gression, and cherishes the earnest desire of becoming daily 
more like to his Divine Model by the perfect practice of the 
above-mentioned virtues according to his calling and condition. 

Q. Is this a general vocation ? 

A. Without doubt, for all are called to follow Christ, who 
says : "I am the w r ay, the truth, and the life." John, xiv. 6. 
To this perfection Jesus invites all without exception. " Be 
you, therefore, perfect, as also your heavenly Father is per- 
fect." Matt. v. This loving Saviour further promises to all 
a rich reward in His heavenly kingdom. The Apostles in 
their Epistles exhort all Christians without distinction to lead 
holy and unblemished lives, as we have before observed. 
This vocation and obligation becomes evident from the char- 
acter and marks of the Church, as she both is, and is termed 
holy. Whoever, then, does not endeavor to obtain sanctity, 
is not a living branch on the tree of the Church, and is, 
therefore, exposed to the imminent danger of drying up, and 
being cast into the flames. The ninth article of the Creed, 
by which we profess our belief in the communion of saints, 
refers to this vocation and obligation. To this communion 
in eternal life, we never shall be admitted until our souls are 
perfectly purified from even the slightest stain of sin, either 
here in the ordeal of penance, or hereafter in the flames of 
purgatory, and we have acquired the perfection of virtue. 



THE STATE OF CHRISTIAN PERFECTION. 389 



The same motives impel all Christians to strive after sanctity 
of life, viz., the holy will of God, and the great increase of 
grace and glory to be thus obtained : " That is the will of 
God, your sanctih* cation." 1 Thess. ii. 12. " He who sow- 
eth in blessings shall also reap of blessings." 2 Cor. ix. 6. 
Christ has prepared and left in His Church the most effica- 
cious means of acquiring these virtues in each and all. 

Q. "What is the principal condition for the practice of 
Christian perfection 1 

A. The grace of God and our co-operation. " Not I, but 
the grace of God with me." 1 Cor. xv. 10. 

Q. Which graces are in this respect the most efficacious ? 

A. Those which in us, and with our co-operation, establish 
a permanent condition which is joined with numerous illumi- 
nations and impulses of actual grace. 

Q. What is the term applied to these graces ? 

A. The seven gifts of the Divine Spirit. 

I 

Of the Seven Gifts of the Holy Ghost. 
Q. Name these seven gifts ? 

A. 1. Fear of the Lord. 2. Piety. 3. Knowledge. 4. For- 
titude. 5. Counsel. 6. Understanding. 7. Wisdom. The 
Prophet Isaias thus characterizes Jesus, He who is the author 
and finisher of our salvation, our teacher and model on the 
way to Christian perfection : " And the spirit of the Lord 
shall rest upon him, the spirit of wisdom and of understand- 
ing, the spirit of counsel and of fortitude, the spirit of 
knowledge and of godliness, and he shall be filled with the 
spirit of the fear of the Lord." Isaias, xi. 2. As to us who 
are but mere wayfarers in this valley of tears, on the way to 
the reward of virtue, these gifts bear an inverted relation ; 
supported by these gifts of the Holy Ghost and our own co- 
operation, we may be able to ascend the ladder leading from 
a dreary desert of woe to the glorious city of God. The 
first step is that of salutary fear, that what has already caught 
the halo of heaven's glory, wisdom. Thus is formed the 
heavenly ladder upon which Jacob beheld the angels of God 
ascending and descending ; with that zeal, fidelity in the prac- 
tice of Christian perfection, and longing to fulfil the holy 
will of God which animates these angelic spirits, are we to 
endeavor to fill our hearts. 



390 



MANUAL OF THE CATHOLIC RELIGION. 



Q. In what does the gift of the fear of the Lord consist ? 

A, It is the grace which places man in the permanent state 
in which he dreads but one thing, viz. : offending God by sin. 

Q. In what does the gift of piety consist ? 

A. Piety is that grace and gift by which man approaches 
God, and arrives at the state of seeking his only joy and con- 
solation in communing with Him in prayer ; he permanently 
finds what he thus seeks. 

Q. In what does the gift of knowledge consist % 

A. It is a gift enabling those who seek and love God 
alone, to arrive at a supernaturally enlightened state of 
acquaintance with the will of God and fulfilling the same. 
They, therefore, in all their acts and omissions, keep the 
great afFair of salvation constantly in view. 

Q. In what does the gift of fortitude consist ? 

A. It is the grace by which man is nerved resolutely to 
adhere to, and undauntedly to execute, whatever he recog- 
nizes as the Divine will and the voice of duty, without per- 
mitting himself to be disturbed or intimidated by the storms 
raised by the voice of concupiscence, the attacks of Satan, 
and the allurements of the world. 

Q. What is the gift of counsel 1 

A. It is a gift and grace which renders man permanently 
capable of advising himself and others in intricate questions, 
and deciding correctly what the affair of our salvation re- 
quires of us in this or that particular circumstance, and what 
is in accordance with the Divine will. 

Q. What is the gift of understanding % 

A. It is the gift by which man arrives at such a knowl- 
edge of the truths and mysteries of religion, that his life 
is perfectly grounded on faith, and all his actions and omis- 
sions spring from motives presented by this fundamental 
virtue. 

Q. What is the gift of wisdom ? 

A. This is the gift and state of well-ordered charity, which 
so regulates and frames all our desires and actions as to make 
them perfectly coincide with all that the Divine love requires 
of us. The derivation of this word is profoundly and clearly 
explained by St. Bernard in treating of the Latin word sapi- 
entia, from sapia scientia. The state of perfection is thus 
established and within us, on a permanent basis, and to those 
who arrive thereat, may the words of the teacher of nations 



THE STATE OF CHRISTIAN PERFECTION. 391 

be applied : " Whoever is led by the spirit of God, they are 
the sons of God." Pom. viii. 14. When this is the case, the 
richest and fairest fruits on the tree of virtue cannot be 
wanting. To this perfection our life grows up, according to 
the simile used by the royal psalmist in comparing man with 
a tree which in due time blossoms as the palm-tree, and im- 
mediately brings forth rich fruits. Ps. i. 3. 

Q. Name the fruits of this class particularly eulogized in 
Scripture % 

A. The twelve fruits of the Holy Ghost, viz. : 

1. Charity, which must impart life to every fruit of virtue, 
for that which is not performed in obedience to the prompt- 
ings of holy love is of no real value, as we have already 
shown. 

2. Joy, which causes us to perform cheerfully the good we 
find ourselves bound in conscience to undertake. Phil, iv. 4. 

3. Peace, which causes us to practice virtue calmly and 
with tranquillity of heart. Luke, il. 14 ; Phil. iv. 7 ; Ps. 
cxviii. 

4. Patience, to be exercised in bearing the difficulties and 
pains encountered in the discharge of duty. Luke, xx. 19 ; 
James, i. 2. 

5. Longanimity, which enables us steadily to pursue the 
path of virtue without being discouraged by the obstacles 
placed in our way by the enemies of salvation. Heb. ii. 4 ; 
2 Cor. vi. 4 ; Matt. x. 

6. Benignity, which prevents^is from injuring or wounding 
the feelings of our fellow-men, and induces us to aid them as 
much as in us lies. JEph. v. 8. 

7. Amiability or goodness, which diffuses over our deport- 
ment so much gentleness and suavity, that we win upon the 
affections of those with whom we associate, and thus induce 
them to attend with greater zeal to the one great affair of 
salvation. Colos. iii. 12. 

8. Meekness, which enables us to preserve equanimity and 
gentleness of deportment, even when we have been injured 
or insulted. 

9. Candor, which is opposed to all deception and double- 
dealing, with regard to our neighbors, and causes us to act 
frankly and openly. Tim. iii. 11 ; Prov. xii. 22. 

10. Modesty, which will check our zeal from degenerating 
into presumption. Phil. iv. 5. 



392 MANUAL OF THE CATHOLIC RELIGION. 



11. Continency, which will enable us to perform all this in 
unvarying self-denial. Thess. v. 22. 

12. Chastity, which will keep us far removed from the 
contamination of whatever might sully the virginal lustre of 
this virtue, and leave not even the slightest room for sus- 
picion of our having, by even the most transient thought or 
slightest act, incurred the degrading guilt of the opposite 
vice. Wisd. i. 1 ; Cor. vii. 34. 

These are the fruits of the Holy Ghost, as enumerated by 
the Apostle when addressing the Galatians, and they mature 
all the other fruits of virtue on our tree of life. They are 
directly opposed to the fruits of the flesh, which render the 
lives of the wicked like trees fruitful in vice and perdition, 
growing in the fruits of the evil spirit, in enmity, inordinate 
grief, restlessness, impatience, impetuosity, violence, envy, 
severity, hostility, infidelity, presumption, lust and unchas- 
tity. 

Practice. — Examine your conduct well, and see if, and in 
what degree, these gifts of the Holy Ghost, as proofs of your 
spiritual condition, influence your conduct ; and frequently 
beseech the Spirit of life and love to increase His gifts within 
you. Sit also in judgment on your exterior deportment, your 
actions and omissions, if, and how abundantly, the fruits of the 
Spirit are visible in your life. Oh, nourish and cherish them 
with the utmost solicitude ! Destroy, on the other hand, in 
the very germ, the pernicious fruits of the flesh, taking to heart 
the admonition of the great .Apostle - " They who are Christ's 
have crucified their flesh, wini its vices and concupiscences." 
Gal. v. 24. And again : " For what things a man shall sow, 
those also shall he reap. For he that soweth in his flesh, of 
the flesh also shall reap corruption : but he that soweth in the 
Spirit, shall reap life everlasting." Gal. vi. 8. 



The Evangelical Counsels. 

Q. Are there any other exercises of piety by which we are 
eminently strengthened and encouraged in the imitation of 
Christ, so that we may here below so model our lives on His 
as to be most intimately united with Him, hereafter, in the 
mansions of His glory % 

A. There are ; viz., the observance of the evangelical counsels. 



THE STATE OF CHRISTIAN PERFECTION. 893 

Q. Name these 1 

A. 1 . Voluntary poverty ; 2. Angelic chastity ; 3. Obe- 
dience to a spiritual superior. 

Q. Why are these termed evangelical counsels 1 

A. Because their observance has not been enjoined on us by 
command, but merely recommended by Christ and His Apos- 
tles to the faithful, as powerful means of attaining greater per- 
fection here, and the enjoyment of more exquisite bliss and 
greater glory hereafter. Before any one resolves, however, 
to bind himself to observe these counsels, he must have ob- 
tained the serious and passionless conviction, grounded on pure 
motives, that he is called thereto by God. St. Augustine says : 
" A command is one thing, an advice another." Serm. 16 de 
temp. And again : " Whoever hearkens to and follows the 
advice, will receive greater glory : whoever, on the contrary, 
does not fulfil the command, shall not escape punishment un- 
less he repent." St. Ambrose says : " The counsel invites the 
willing, the command imposes obligations even on the refrac- 
tory." Lib. de Vid. St. Jerome teaches as follows : " When 
counsel is given, every thing is left to the good pleasures of 
the person advised ; a command, however, implies necessity 
on the part of those to whom it is lawfully directed : yet 
greater merit is to be obtained by voluntary sacrifice." Lib. 
ado. Toe. This becomes more evident when we consider well 
what each of these evangelical counsels requires of us in imi- 
tation of Christ. 

Q. In what does evangelical poverty consist ? 

A. Voluntary poverty is the renunciation of all temporal 
goods, so that no property is possessed and no self-empowered 
disposal of things temporal is allowed. 

Q. How did Christ recommend the practice of evangelical 
poverty by precept and example % 

A. In that being rich, he, out of love to us, became poor, as 
the Apostle says : 2 Cor. via. 9. And Christ himself declares : 
" The foxes have holes, and the birds of the air nests ; but the 
Son of man hath not where to lay his head." Luke, ix. 58. He 
wished at His entrance into the world to behold its light in a 
miserable stable. And when He left this world, after the hard- 
ships of a poor life, He hung, the poorest of the poor, on the 
holy cross ; His nakedness covered only by the purple garment 
of His precious blood. To this state of perfection Jesus ex- 
horts and encourages us particularly in the answer given to the 



394 



MANUAL OF THE CATHOLIC RELIGIOlf. 



young man who asked him : " Master, what shall I do, in order 
that I may obtain life eternal ?' Christ replied : " If thou wilt 
enter into life, keep the commandments." To this He added : 
" If thou wilt be perfect, go, sell what thou hast, and give to 
the poor ; and thou shalt have treasure in heaven : and come, 
follow me." Matt, xix. 21. With this admonition the Apos- 
tles implicitly complied, for they could all with Peter declare : 
" Behold, we have left all things, and have followed 'thee : 
what, therefore, shall we have ? M Matt. xix. 27. Jesus an- 
swers, promising a hundred-fold here below, and particular 
glory hereafter. Hence we behold the faithful of the infant 
Church laying their fortunes at the feet of the Apostles, so that 
none of their number called any thing his own, as St. Luke 
testifies, Acts, iv. 32. 

Q. In what consists this reward of an hundred-fold here be- 
low, as promised by Christ to those who embrace evangelical 
poverty ? 

A. In the multitude of graces granted us by the Lord in 
consideration of this sacrifice, and in the great advantages for 
salvation obtained by this voluntary renunciation of the gifts 
of fortune. Man thus frees himself from the innumerable cares 
and anxieties entailed by the possession of, or longing after, 
wealth and honors, as also from the great temptations to which 
he is exposed by the treasures, pleasures and goods of this 
world. Genadius, therefore, wisely remarks : " It is good to 
give to the poor a portion of our property ; better, to dispose 
of it entirely in their favor, and at once to live in and with 
Christ in poverty." Lib. de En. dogm. 

Q. In what does angelic chastity consist % 

A. In voluntary abstaining from marriage, in order to live 
in human flesh pure and unsullied as the angels. 

Q. How did Christ by word and example commend the 
practice of perfect virginal chastity ? 

A. He, the king of virgins chose as mother the spotless 
Mary, the queen of virgins ; this His sweet, pure mother, He 
gave in charge to His virgin disciple when expiring on the 
cross, in order that imitating Him the favored one might 
worthily act as His substitute. On one occasion, Peter said 
that such being the case it would be better not to marry. 
Christ asserted, saying : " He that can receive, let him re- 
ceive." Matt. xix. 12. Thus signifying, that abstinence from 
the marriage state is merely a counsel, which, nevertheless, 



THE STATE OF CHRISTIAN PERFECTION. 



395 



when followed, will be found of great advantage. All the 
Apostles obeyed the loving invitation of J esus : " Follow me, 
live in continence," and advised the faithful to do the same, 
"I have no commandment of the Lord," says St. Paul, "con- 
cerning virgins, but I give counsel, I think, therefore, that it 
is good for a man so to be. He that giveth his virgin doth 
well, he that giveth her not, doth better." And again : " It 
is good for a man not to touch a woman." And of the w r idow 
he says : " Let her marry," but he adds, " more blessed shall 
she be, if she so remain, according to my counsel ; and I 
think that I also have the spirit of God." 1 Cor. vii. That 
is, the advice I here give is rather in accordance with the 
promptings of the Holy Ghost, than my own judgment. This 
is further the unanimous teaching of the Holy Fathers. St. 
Ambrose writes on this subject : "A good wife is justly com- 
mended, yet a pious virgin is preferred to her, according to 
the words of the Apostle : " He that giveth his virgin doth 
well, he that keepeth her doth better. The virgin thinks of 
the service of God ; but she that is married thinketh on the 
things of the world." The former is bound in the bonds of 
wedlock, the latter is unfettered ; the one is under the law, 
the other under the influence of grace. Matrimony by which 
the propagation of the human race is secured, is good, but 
better is virginity which enters on the possession of a celes- 
tial inheritance, and draws upon itself the succession of heav- 
enly merits. By a wife comes care, by a virgin salvation." 
St. Amb. ep. 81, ad Syrie el ep. 82, ad Vercell. The Church 
declares and solemnly decides in the Council of Trent : "If 
any one maintain that matrimony is to be preferred to vir- 
ginity, and that it is not better to and more blissful to remain 
in virginity, than to contract a matrimonial alliance, let him 
be anathema." Con. Trirt. Sess. xxiv. c. 18. 

Q. In what does the advantage afforded by the observ- 
ance of chastity consist \ 

A. In freeing us from the cares and anxieties incident to 
the matrimonial state, and devoting one's self, mind, body 
and soul to the service of God and the faithful fulfilment of 
His holy will. "He that is without a wife is solicitous for 
the things that belong to the Lord, how he may please God ; 
but he that is with a wife, is solicitous for the things of the 
world, how he may please his wife, and he is divided. And 
the unmarried and the virgin thinketh on the things of the 



396 MANUAL OF THE CATHOLIC RELIGION. 



Lord, that she may be holy both in body and in spirit. But 
she that is married, thinketh on the things of the world, 
how she may please her husband." 1 Cor. vii. 32-35. 
" Blessed are the poor in spirit, for they shall see God." 
This promise of Christ refers particularly to souls who live 
in the strict observance of chastity, and in prayer are pecu- 
liarly illuminated by the inspirations of the Divine spirit. 
There awaits these favored ones, moreover, in the mansions 
prepared for them by their heavenly Lord, a peculiar reward 
and a closer union with Jesus their blessed Spouse. We find 
in the revelations of St. John : " I saw : and, behold a Lamb 
stood on Mount Sion, and with Him a hundred and forty-four 
thousand, having His name and the name of His Father writ- 
ten on their foreheads. And they sung as it were a new can- 
ticle, before the throne and before the four living creatures, 
and the ancients, and no man could say the canticle, but those 
hundred and forty-four thousand, who were purchased from 
the earth. These are they who are not denied with women : 
for they are virgins. These followeth the Lamb whithersoever 
He goeth." Apoc. xiv. 

Q. In what consists the practice of voluntary obedience ? 

A. "When out of love to God we renounce our right to the 
exercise of free will in admissible matters, in order to do that 
which is commanded us by a superior given or chosen. 

Q. How does Christ recommend to us by word and ex- 
ample the practice of obedience ? 

A. Jesus, although in person true God, and in His sacred 
humanity far superior to every other created being, would 
not enter into the world in full manhood, but appeared in the 
ordinary way as a helpless infant, dependent on, and subject 
to His blessed mother and holy foster father, St. Joseph. 
Jesus further recommended this virtue to the practice of His 
followers by His whole hidden life in Nazareth, of which we 
find in the gospel no other record than this : " He was subject 
to them." Luke, i. 50. Jesus freely submitted to the or- 
dinance of the Old Law, and even to the decrees of earthly 
potentates. He, the King of kings and Lord of lords, while 
yet in His mother's womb, obeys the decree of the Emperor 
Augustus, and induces her to journey to Bethlehem ; submis- 
sively, too, He accedes to the unjust and tyrannical will of the 
earthly judge Pilate, in the last stage of His mortal existence. 
Legions of angels were in readiness to defend Him against 



THE STATE OF CHRISTIAN PERFECTION. 397 

the violence and malignity of His enemies, yet Jesus pre- 
ferred submitting to whatever Pilate might ordain in his re- 
gard, as he had received power from the Father over His 
person ; thus, as the Apostle says : u Humbling (annihilating) 
himself and becoming obedient even unto the death of the 
cross." Matt. xxvi. 53; John, xix. 11; Philip, ii. 8. In a 
tvord, Christ particularly recommends the practice of this 
virtue in His exhortation to the faithful, and to His disciples, 
to submit to the divinely-acquired authority of the Old Tes- 
tament, as long as a shadow of it should exist : " The Scribes 
and Pharisees have sitten on the chair of Moses, all, there- 
fore, whatsoever they shall say to you, observe and do." 
Matt, xxiii. 2. Christ refers us in this passage to the source 
of this obedience, viz., that it is not man as man whom we 
obey, but only in as far as he is delegated to act in our regard 
as God's representative, according to the Lord's declaration : 
" He that heareth you, heareth me." This declaration holds 
good particularly when the superior in question possesses, by 
his ecclesiastical office or mission, authority and power over 
us. " Obey your prelates, and be subject to them. For 
they watch, as being to render an account of your souls." 
Heb. xiii. 17. 

Q. In what does the value of perfect obedience, and the 
advantages it affords for a life of perfection consist 1 

A. 1. In that man freely and lovingly immolates himself 
to the Lord, thus becoming, with all the powers and faculties 
of soul and body, a living holocaust of Divine love. By the 
vow of poverty, man offers up and renounces, for God's sake, 
the possession of things temporal, the whole outward world ; 
by the vow of chastity, the possession of his body ; by obe- 
dience, the possession of his intellectual and spiritual powers, 
by entirely devoting to the service of God his will and un- 
derstanding in the boundless desire of doing naught save 
what God wills, and to strive after the accomplishment of 
what is good. 

2. That man, by this obedience, frees himself from all 
anxiety in choosing between good and better, as he is guided 
by obedience in all cases not prohibited by the law of God, 
and has only to attend to the will and wishes of his superior, 
in whose person he obeys not man, but Christ the Lord, out 
of love to whom, he has taken upon himself the obligation 
of perfect obedience, and whose representative and organ the 



398 MANUAL OF THE CATHOLIC RELIGION. 

superior is in his regard. Thus, says St. Ignatius, in his 
epistle on obedience in accordance with the unanimous teach- 
ing of the fathers and doctors of the Church. 

3. This obedience increases the merit of every virtuous 
act, because in performing them, we have solely in view the 
wish of God, which is the law and the plenitude of all sanc- 
tity. The words of the Holy Ghost in the Old Testament 
have reference to this : " Obedience is better than sacrifice." 
And again : " An obedient man shall speak of victory." The 
promise of Christ is justly considered as also referring to this 
virtue. " Whoever shall humble himself, shall be exalted." 
Matt, xxiii. 12. Here in the order of grace, hereafter in the 
order of glory. For there is no greater voluntary humilia- 
tion than the voluntary submission of the understanding to 
the will of another, because he is our superior, although we 
may otherwise far surpass him in judgment and virtue. 

Q. Are we allowed to obey a superior in sinful matters'? 

A. No ; obedience refers only to things which are left to 
our free choice, and not to such as are denned, commanded, 
or prohibited by the express decree of God. 

Q. Who is bound under pain of sin to observe the evan- 
gelical counsels 1 

A. Whoever binds themselves thereto by vow, voluntarily 
and with free consent. 

Q. Can these vows be observed in the secular state ? 

A. Partially they can, when we have promised to do so, 
and in as far as such a vow is admissible and practicable. 

Q. Where are these evangelical counsels practised and ob- 
served ? 

A. In the different orders of the Church. 
Q. What is an order 1 

A. A congregation of persons, which by a rule approved 
by the Holy See, bind themselves by a solemn vow to ob- 
serve these counsels. When such community has received 
but a temporary approval from a bishop, or when its mem- 
bers are admitted only to simple vows, it is not termed an 
order, but an assembly or congregation. 

Q. What is the difference between solemn and simple 
vows ] 

A. Solemn vows are accepted by the Church; simple 
vows, on the contrary, bind the individual in conscience, 
without having been accepted by the Church as such. The 



THE STATE OF CHRISTIAN PERFECTION. 399 



consequence is, that when any member of an order violates 
the vows or quits the order, he becomes liable to the censures 
and penalties denounced against such apostates. This is not 
the case with those who take simple vows, unless particular 
ordinances in that regard have been made by the Holy See.* 
Solemn vows render the contraction of marriage null and 
void, simply illegal. 

Q. Are orders of great antiquity in the Church ? 

A. Their existence is coeval with that of the Church of God, 
they may even be traced to the "Old Law. We read of the 
schools of the prophets, who lived in community as relig- 
ious do at present. Particularly worthy of remark is what 
is recounted by the historian Philo, of the life led by the As- 
sinner, as also what the traditionary chronicles of the Carmel- 
ites relate ; this order derived its name from Mount Carmel, 
on which godly men are said to have lived in community since 
the time of Elias. Immediately after the gospel had been an- 
nounced, religious societies were formed, particularly in the 
deserts of Egypt. After the Church had obtained liberty 
under Constantine, religious communities began to flourish in 
the East, under the auspices of St. Anthony and other virtu- 
ous men. Soon after, it sprung into life and pristine vigor in 
the West beneath the fostering hand of the great St. Benedict 
and his spiritual children, rich in the most glorious fruits of 
piety for the benefit of the whole Church, the salvation of 
souls, and the well-being of civil society, for whose cultivation 
and instruction these zealous servants of God incessantly la- 
bored. Many new orders arose in the course of time, which 
according to their different callings strove in the most effica- 
cious manner to manifest by the life of Christian perfection 
their solicitude for their own salvation and that of their fel- 
low-men. According to the motto of St. Ignatius, the founder 
of the Society of Jesus : " All for the greater honor of God." 
And does not the essence and aim of Christian perfection live 
in this 1 

Q. What are orders on this account called % 
A. The state of Christian perfection^ 
Q. Is it to be accounted a great favor and happiness, when 
one finds himself called to a religious life % 

* Thus the members of the Society of Jesus, although they bind themselves only 
by simple vows, are called religious, members of an order, hence all the consequences 
attending an infringement of solemn vows are incurred by a violation of the obli- 
gations taken by Jesuits, according to a decree of the Holy See. 



400 



MANUAL OF THE CATHOLIC RELIGION. 



A. Assuredly, but the duties imposed by this vocation are 
to be fulfilled, after we have once attained certainty concern- 
ing the reality of our higher calling. Whoever actuated by 
temporal motives, human respect, or inclination, would refuse 
compliance with the suggestions of grace would place his sal 
vation in imminent danger by this opposition to the Divine 
decree. Those were remarkable words addressed by Christ 
to the youth who inquired what was to be done in order to 
secure salvation : " If thou wilt be perfect, go, sell what thou 
hast, and give it to the poor : and come, follow me." And 
when the young man had heard this word, he went away sor- 
rowful : for he had great possessions. And Jesus said to His 
disciples : " Amen, I say to you that a rich man shall hardly 
enter into the kingdom of heaven." Matih. xix. 19-24. These 
words, however, are in their strictest sense to be applied to 
this young man, whom Christ called in a particular manner to 
the observance of poverty. Unfaithful souls, who but half 
comply in following the movings of Divine grace, when called 
from a worldly life to a religious state, should seriously re- 
flect on the Lord's threatening words : " No man putting his 
hand to the plough, and looking back, is fit for the kindgom 
of God." Lake, ix. 62. 

Q. TV hat practical lesson is to be deduced from this ? 

A. That every one is bound earnestly and carefully to ex- 
amine what state of Jife he may be called to, and that having 
once recognized the Divine will, he is to let no earthly consid- 
eration deter him from fulfilling it. Eesolutely and steadily 
he is to obey the voice of God when by prayer, interior illu- 
mination, exterior circumstances, and particularly in accord- 
ance with the advice of a holy and experienced spiritual guide, 
he has attained moral certainty of his being called to the re- 
ligious state. He is then, in spite of every obstacle, and no 
matter how tender and how strong the ties that bind him to 
earth, to sever them and obey the voice of God. Those who 
are not called to this holy and Divine state, should be very 
careful not to deter or dissuade those w T ho are favored with a 
religious vocation froft following it. This perverse conduct 
would certainly render them highly culpable in the Divine 
sight. Parents and relatives are to take this particularly to 
heart, since they, as also brothers and sisters, are but too apt, 
out of natural affection and motives founded on human respect 
and consideration, to seek to prevent entrance iuto the religious 



THE STATS OF CHRISTIAN PERFECTION. 401 

or clerical state. The justness of Christ's warning is here 
proved in its full force : " And a man's enemies shall be they 
of his own household." Matt. x. 36. Let those favored by 
a Divine call consider the Apostle's words : " We ought to 
obey God rather than man." Acts, v. 29. According to the 
unanimous teaching of the Fathers and Doctors of the Church, 
with St. Alphonsus Liguori, parental authority must give way. 
The Church even grants time for reflection to those joined in 
matrimony by her priests, and permits them, should they find 
themselves called, still to enter the clerical or religious state, 
provided matrimony has not been actually consummated. 
Should either party feel called to enter orders or the religious 
state, the marriage contracted is dissolved : so great is the 
esteem in which religious life is held, in the sight of God and 
His holy Church. 

Q. Which are the principal means of animating ourselves 
with ever-renewed zeal in striving after the perfection of Chris- 
tian virtue ? 

A. 1. Prayer, and communing with God in pious meditation. 
" In my meditation," says the Psalmist, " a fire shall flame out." 
Ps. xxxviii. 4. This is the fire of Divine love ; if it glow in 
our hearts, that zeal for the practice of virtue, without which 
we cannot please God, will certainly be enkindled. Whoever 
is not devoted to prayer, whoever finds not this holy exercise 
in regard to his spirit's life what breathing is to that of the 
body, shall never experience the promptings of holy zeal. 

2. Constant remembrance of the presence of God, a condi- 
tion of meditation, and continued prayer in spirit and in truth. 
" Walk before Me, and be perfect," said God himself to Abra- 
ham. Gen. xvii. 1. 

3. The lively remembrance of our sweet Saviour ; earnest 
reflection on His life, passion and death ; particularly, on His 
uninterrupted presence with us in the adorable sacrament of 
His love. This, united with meditation on and veneration of 
the virtues of His most sacred heart ; oft-repeated visits to 
the blessed sacrament ; frequent reception of the holy com- 
munion, and careful and fervent thanksgiving for this priceless 
boon, will lead us into the sanctuary of mental prayer, and 
procure a knowledge and love of Jesus Christ to which neither 
written nor spoken human words can ever enable us to ar- 
rive. 



40& MANUAL OF THE CATHOLIC RELIGION. 

4. Great and tender devotion to the spotless Virgin, as the 
dispenser of Divine grace, of whom it is written : " I am the 
Mother of fair love, and of fear, and of knowledge, and of holy 
hope. In me is all grace of the way and of the truth ; in me 
is all hope of life and virtue : come over to me, all ye that 
desire me, and be filled with my fruits." Eccl. xxiv. 24-27. 

5. The resolute practice of sincere and heart-felt humility ; 
for whatever we are, or may become in the service of God, 
we are by grace. 1 Cor. xv. 44 But God communicates His 
grace to the humble." 1 Pet. v. 5. Humility ensures for 
us the practice of virtue, by the purity of intention. 

6. The constant practice of self-denial, corporal austerities 
and penance, with victories over self and passion. " If any 
man will come after me, let him deny himself." This is the 
admonition of Christ. Luke, ix. 23. And the Apostle as- 
sures us : " They who are Christ's have crucified their flesh, 
with its vices and concupiscence." Gal. v. 24. 44 But I chas- 
tise my body." 1 Cor. ix. 27. 44 Overcome thyself," was 
the frequent exhortation of St. Ignatius to St. Francis Xavier, 
and through him to all. To the question, Why so ? the Saint 
used to answer, Because this alone suffices. This is interior 
abnegation, to be required by repeated acts of heroic vir- 
tue, for the practice of which daily life affords us number- 
less opportunities, and thus unseals to us a fountain of the 
richest graces and merits. This is particularly true of vic- 
tories obtained over our curiosity in seeing and hearing, as 
also in conversing on useless and distracting subjects. 

7. The observance of silence, and a strict guard in general 
over the tongue. 

8. Due appreciation of adversities and crosses, and unal- 
terable patience in bearing them. 

9. Zeal in whatever tends to promote the salvation of our 
fellow-men. 

10. Diligent examination of conscience. 

11. Frequent confession. 

12. The example of the saints who so zealously practised 
all this as we read in their lives. Whoever takes this into 
consideration and duly ponders upon it, will find himself 
touched by the same emotions that stirred St. Augustine's 
heart when he exclaimed : 44 If others have been able to do 
this, why not thou, oh, Austin ?" 



THE STATE OF CHRISTIAN PERFECTION. 403 

13. Constant consideration of the four last things, particu- 
larly the certainty and proximity of death. The thought of 
the judgments of God, that avenging Judge, who will probe 
our every act, word, and even the most secret thought. The 
remembrance of the eternity of woe to which the wicked are 
hastening, and the awful uncertainty as to the attainment of 
salvation. " There exists a possibility of my being eternally 
damned." These words all the saints were obliged, during 
life, to address to themselves. What degree of zeal in the 
practice of virtue, could be considered too great in order to 
escape eternal torment ! And, on the other hand, can any 
exertion, made to obtain possession of eternal joy, be consid- 
ered too much ? 

14. The annual spiritual renewal, or retreat, prescribed by 
St. Ignatius. This is a certain time spent in solitude, during 
which the eternal truths, the life, sufferings, and death of 
Jesus Christ are taken into consideration, in such an order, as 
is found most adapted to enlighten our understanding, inflame 
our heart, and strengthen our will. 

These spiritual exercises, are furthermore, means and 
channels of grace, chosen by Divine Providence, as their 
confirmation by the Holy See attests, and the experience of 
thousands confirms. Happy the person who can find time and 
opportunity to make this retreat for the appointed length of 
time, viz., a month ; the meditations being divided into four 
grand divisions, one for each week. The path on which one 
is guided by these meditations, so admirably and systemati- 
cally digested, is distinguished by the terms — the Purgative, 
Illuminative, and Unitive Way ; man being thus strength- 
ened and encouraged to remove from his soul whatever stain 
of sin and imperfection may be cleaving to it, and at the 
same time irradiated and enlightened by the refulgence of 
Christ's adorable virtues, and by a particular and plenteous 
infusion of grace united with God. Eight or ten days are 
then annually spent in solitude, in order to repeat these holy 
exercises. They will be found most efficacious means of 
reviving our zeal in the practice of virtue, and enkindling 
within our breasts the earnest desire and the firm purpose of 
striving resolutely and perseveringly after perfection. 

The time spent in this spiritual retreat may well be termed 
days of the Lord. 1 Cor. vi. This, then, dear Christian, is 



404 



MANUAL OF THE CATHOLIC RELIGION. 



the substance of the Catholic Eeligion, the way of salvation ; 
walk steadfastly in that path, as you are admonished by this 
work. Pursue it in and through Him, whose example guides 
and fortifies us in striving after perfection — Jesus Christ, the 
Founder and Perfecter of our Faith, who is the " Alpha and 
Omega." Amen. 



ADDITIONS. 





THE JUBILEE. 

Q. What do you mean by a Jubilee % 

A, By a Jubilee we mean that year of grace in which our 
Holy Father, the Pope, grants an extraordinary plenary in- 
dulgence to those who make a pilgrimage to Rome. By the 
grant of Boniface VIII., the jubilee was to take place every 
hundred years; by that of Paul II., every twenty-five years. 
What the jubilee was for the Jews, in a temporal point of 
view, viz : a year of deliverance from servitude, a year of 
rest ; it was intended to be for Christians in a spiritual point 
of view, viz : a year of deliverance from the servitude of sin, 
and peace of conscience. The jubilee takes place first at 
Rome ; the year after, the indulgence of the jubilee can be 
gained throughout the whole Church. This year is called 
the " Holy Year." In modern times the Popes are accus- 
tomed to grant a plenary indulgence in the form of a jubilee 
on other particular occasions. 

As in our days, wickedness spreads more rapidly than 
ever, the Popes oftener afford these important opportunities 
of penance and sanctification. 

Q. What do you understand by an indulgence of so many 
days, or so many years ? 

A. The remission of a certain amount of temporal punish- 
ment to be endured either on earth or in purgatory. 



OF THE SACRAMENTALS. 

If w r e attentively consider the blessings made use of by 
the Church, we shall observe that they were of a two-fold 
character, some belonging to things and persons, relating to 
the public divine service, others, which the church imparts 
rather for the private advantage of the faithful. We may 
very properly distinguish them by calling those of the former 
kind Benedictions, and those of the latter kind simply Bless* 



406 



MANUAL OF THE CATHOLIC RELIGION. 



ings. We do it for the sake of clearness, without pretend- 
ing that this distinction should be observed in common usage. 
It is also to be observed that most of the benedictions, where 
an anointment takes place, are usually called Consecrations. 



(See page 326.) 
The Ecclesiastical Year and its Festivals. 

Q. What is understood by the Ecclesiastical Year ? 

A. That division of the year which the Church adopts in 
commemorating the most important mysteries of our Re- 
demption. 

Q. Why do we mention the ecclesiastical year and its 
festivals under the head of Sacramentals ? 

A, Because the festivals of the Church are not only com- 
memorative of past events, but also a kind of participation 
in the graces connected with the great events which we com- 
memorate. These festivals, therefore, are for those who cele- 
brate them in the spirit of the Church, like a tree bearing its 
yearly fruit, and yielding its spiritual food of sanctification. 
The prayers used by the Church confirm this doctrine, for she 
prays as if the events commemorated occurred on the day of 
their celebration. 

Q. When does the ecclesiastical year begin ? 

A. It begins on the first Sunday of Advent. 

Q. Which are its principal parts? 

A. Advent, Lent, Easter-time, and the time from Trinity- 
Sunday to Advent. 

Q. When does Advent begin 1 

A. On the Sunday preceding the feast of St. Andrew, the 
Apostle. 

Q. Of what do the four weeks of Advent remind us ? 

A. Of the four thousand years preceding the coming of 
Christ, and of the expectation and longing desire of men, par- 
ticularly the patriarchs and prophets, for the coming of the 
Redeemer. 

Q. Why was Advent instituted by the Church ? 
A. In order to prepare the faithful for the festival of the 
birth of our Lord. 

Q. What does the Church do for this purpose ? 



THE ECCLESIASTICAL YEAR. 



407 



A, She is accustomed to sing a solemn High Mass, at an 
early hour, in honor of the Blessed Virgin, during which the 
faithful unite their sighs for the coming Redeemer to those of 
Mary the Queen of Prophets and the Mother of Jesus 
Christ. 

Q. Which are the principal feasts which the Church cele- 
brates at the close of Advent % 

A. Christmas, Circumcision, and the Epiphany. 

Q. What do we commemorate on the Sundays that follow? 

A. We commemorate the youth and hidden life of Jesus 
Christ. 

Q. Of what does the holy time of Lent remind us ? 

A. Of the forty days' fast, and of all the labors of our 
Lord in His apostolic life ; and particularly, at the close of 
Holy Week, of His bitter passion and death. 

Q. What do we commemorate on Palm Sunday ? 

A. We commemorate the solemn entrance of Jesus into 
Jerusalem. 

Q. Why does the Church begin the " Tenebrse " in Holy 
Week on Wednesday ? 

A. Because, on this day, Christ was betrayed by Judas 
to the Pharisees and Scribes. 

Q. Of what does Maunday-Thursday remind us 1 

A. Of the Last Supper, and of the institution of the 
blessed Sacrament. 

Q. And Holy Friday ? 

A. Of the crucifixion and burial of our Lord. 

Q. And Holy Saturday ? 

A, Of the resurrection of our Lord. 

Q. Why does not the Church commemorate the resurrec- 
tion during the night from Saturday to Sunday ? 

A. On account of the many ceremonies that accompany 
the celebration. 

Q. What does the Church bless on Holy Saturday par- 
ticularly ? 

A. The fire, the paschal candle, and water for baptism. 

Q. What does this blessed fire signify ? # 

A. The renovation of fervor, which should be a fruit of 
the holy time of Lent, for the worthy celebration of Easter. 

Q. What is the signification of the paschal candle? 

A. It signifies Christ the light of the world, and the life 
of those who^rise with Him from the dead. 



408 



MANUAL OF THE CATHOLIC RELIGION. 



Q. Why is water blessed for baptism on this day % 

A. Because it was on this day that Catechumens was ordi- 
narily baptized. 

Q. Of what does the time intervening between Easter and 
Ascension remind us % 

A. It reminds us of the forty days which Christ, after His 
resurrection, spent on earth in instructing His disciples how 
to direct His Church. 

Q. Why has the Church established the three Rogation- 
days preceding the feast of the Ascension 1 

A. To beg the blessing of God upon the fruits of the earth, 
and his grace for the sanctification of the hearts of men which 
have been prepared for His grace during the holy time of 
Lent and Easter; and to put us solemnly in mind that it is 
principally by prayer that we obtain and increase the grace 
of God for following Christ and winning heaven. 

Q. Of what do the ten days intervening between Ascen- 
sion and Whitsuntide remind us ? 

A. Of the Apostles assembled together with the other dis- 
ciples of our Lord, with Mary and the holy women, in the 
Cenacle at Jerusalem, and of their preparation for the descent 
of the Holy Ghost. 

Q. Does Whitsuntide remind us of anything ? 

A. Yes, of the descent of the Holy Ghost upon the Apostles 
and upon all the disciples of the Lord assembled on that 
occasion, and of the founding of the Church. 

Q. Why does the Church, on the following Sunday, cele- 
brate the feast of the Holy Trinity 1 

A. In order to remind us and impress us deeply with the 
truth, that one day we are to celebrate in heaven this feast of 
feasts, viz : by the vision of the Holy Trinity, provided we 
shall have made good use of the graces which God bestowed 
on us whilst we were on earth. 

Q. Why does the Church solemnize the festival of Corpus 
Christ! on the Thursday after the feast of the Holy Trinity ? 

A. In order to return special thanks for the institution of 
the most august Sacrament of the Altar, the greatest of all 
gifts bestowed on earth through the redemption, as this could 
not be done becomingly in Holy week ; and in order to ad- 
monish us that it is through Christ our Lord alone that we 
believe, hope, and love, and whose presence in this adorable 
Sacrament renders our worship truly worthy of God, 



MISSIONS. 



409 



Q. What does the Church commemorate on the remaining 
Sundays after the feast of the Holy Trinity ] 

A. The periods of time gone by since the foundation of the 
Church, during which the Providence of God has shown itself 
so wonderfully in the preservation and propagation of the 
Church. 

Q. Of what are we reminded by the feast of .All Saints'? 

A. Of the glorious triumph which the blessed in heaven 
enjoy now and forever. 

Q, Of what does the feast of All Souls remind us ] 

A. Of the souls suffering in Purgatory, in order that we 
may be stimulated to help them by means of our prayers, 
etc., and be spurred on by the memory of them to conclude 
the ecclesical year in a worthy manner, and to begin the 
next with greater fervor. 



(See page 326.) 
Missions. 

Q. What do you understand by Missions 1 

A. By missions 1 understand a renovation of spirit to be 
effected by a whole congregation at a particular time, during 
which the people assist at meditations, sermons, and other 
spiritual exercises especially adapted to the occasion. 

Q. Which are the meditations, instructions, and spiritual 
exerctses principally belonging to a mission 1 

A. Meditations on eternal truths, considerations and in- 
structions concerning the state of life; general confessions 
and communions ; thorough reconciliations ; a visit to the 
churchyard accompanied by the pious recollection of the de- 
parted; the institution of the confraternity of the Sacred 
Heart of J esus ; the choosing of Mary for our Mother ; the 
renovation of the promises made at Baptism; making a 
public atonement before the Blessed Sacrament ; finally, the 
blessing and erecting of the Holy Mission-cross. 

Q. Since what time have missions been in use 1 

A. In their essence they are as ancient as the preaching of 
the Gospel itself. We find a type of them in the preaching 
of penance by St. John the Baptist. His insisting on the 
eternal truths, on the conditions of a true reconciliation with 



410 



MANUAL OP THE CATHOLIC RELIGION. 



God, on the example and the imitation of Christ, are so many- 
indications of the nature and order of missions. 

After him, Christ Himself and His Apostles, gave the 
great mission for the conversion of the world, by which they 
traced out the way to be followed by Missionaries, in order 
to propagate the kingdom of Christ and increase the fervor 
of Christians. 

Q. Since when have missions been given in the manner in 
in which they are given now ? 

A. Chiefly since the time when St. Ignatius wrote his 
book of Spiritual Exercises. For missions are the application 
of them to the people. Missions were given by the Fathers 
of the Society of J esus, and other religious orders since the 
time of St. Ignatius, consequently, since the sixteenth century. 

Q. Are missions useful ? 

A. According to the testimony of experience, they are the 
most efficacious means for the conversion and sanctification 
of entire congregations. 



Sadlier & Co's New Books and New Editions. 

a 

Its %\xkx anlr its f tistiMmrs, 

BY JOM FRANCIS MAGUIRE, If. P. 

This Book should be in the hands of every Catholic in the land, as it is the only 
complete refutation of the many slanders sent forth from day to day by the Protest- 
ant Press of this country and England. It has had an extensive sale ia Europe. 
Amongst its admirers are Cardinal Wiseman, Dr. McHale, Dr. Cullen, and the Pope 
himself, whose letter to Mr. Maguire is here appended. 

At the earnest request of several of the clergy and laity, we have 
concluded to publish this most important work. To the Catholic it ia 
invaluable, and it is just the book for those outside the Church. All 
will be satisfied with what the Church has done and is doing for the 
spiritual as well as temporal welfare of man. 

u Mr. Maguire has been honored with a letter from His Holiness, Piua 
IX., of which the following is a translation : ' Well-beloved Son ; Health 
and Apostolical Benediction — We have lately received your most duti- 
ful letter, dated the 17 th day of November last, in which you have 
been pleased to present to Us a work composed by you in the English 
language, and published this year in London, with the title, ' Rome : its 
Ruler, and its Institutions.' Of this work we have been unable to en- 
joy the perusal, owing to our extremely imperfect acquaintance with 
the language in which it is written. Yet, from the statement of per- 
eons of the highest character for competency and trustworthiness, who 
have perused the same work, We learn with peculiar satisfaction that 
it contains many evidences of your singular devotedness, attachment, 
and reverence to Us, and towards this Holy See ; a circumstance which 
could not fail to be most gratifying to Our feelings. Therefore, while 
bestowing Our heartfelt recommendation on this noble expression of 
your sentiments to Us, We return you thanks for the gift ; and as a tes- 
timony of Our fatherly love towards you, We impart to you affection- 
ately from Our heart the Apostolic Benediction. Given at Rome, at 
St. Peter's, the 14th day of December, 1857, in the twelfth year of Our 
Pontificate.'" 

x 




ROME AND ITS RULER. 



London, August 28, 1857. 

"My Dear Sra: — According to your desire, I have delayed acknowl 
edging the receipt of your ' Rome' till I had read it through. This I 
have, now done, taking it up at every leisure moment with renewed 
pleasure, till I have finished it. Having had myself to go over a great 
part of the ground, whether personally or by the study of documents, I 
think I am qualified to form a just judgment of the work. It is a most 
truthful, accurate, and unexaggerated picture of the Holy Father, of hia 
great works, and of his most noble and amiable character, drawn with 
freshness, elegance, and vigor — with admiration, and even, if you please, 
enthusiasm ; but not greater than is shared by every one who has drawn 
near the person of the Holy Father. There is not a trait in your por- 
trait which I do not fully recognize ; not an action or a speech which I 
could not easily imagine to have been performed or spoken in my pres- 
ence — so like are they to what I have myself seen and heard. In esti- 
mating what has been done during the late years of quiet rule for the 
prosperity of the Pontifical States, I think you have prudently kept 
rather below than gone above what might have been stated. The re- 
sult will be more manifest in time — to the confusion, one may hope, of 
those who dishonestly or ignorantly misrepresent every measure of the 
Sovereign Pontiff. I feel sure that your work is calculated to do much 
good wherever it is read; and I cannot help hoping that the very nov- 
elty of daring to speak the bold truth, the abundance of information 
which is communicated, and the eloquence of the style, will obtain for 
your book all the popularity which it deserves. I need not say that by 
this work you have nailed your colors to the mast, and become the 
Pope's champion, in the House as well as out of it ; and I am sure that 
you will not allow him to be vilified by any one, however lofty. I am 
ever, my dear sir, your affectionate servant in Christ, 

N. Ca*d. Wis*man. 

" John Francis Mafruirej Esq., M. P," 



ROME: 



ITS RULER, AND ITS INSTITUTIONS. 



CONTENTS. 

CHAPTER I. 

Introduction. — The Pauline Chapel. — The Cardinals. — The Pope, 
CHAPTER II. 

The Pope : his Birth and Education. — He studies for the Ministry. — His 
Malady cured — His First Mass. — Goes to Chili. — Instance of his 
Charity to an English Officer. — Returns to Rome. — Is created Arch- 
bishop of Spoleto. — Difficulties of his Position. — Appointed Cardinal 
Bishop of Imola. — His charitable and pious "Works. — Is elected Pope. 



CHAPTER III 

Pius IX. ascends the Throne. — Grants an Amnesty. — Terms of the Am- 
nesty. — Enthusiasm of the People. — Machinations of the Revolution- 
ists. — Their Policy and Objects. — Mazzini's Address to the Friends 
of Italian Liberty. — Difficulties of the Pope's Position. — The Pope as 
a Reformer. — Instances of his Affability and Goodness. — His Interest 
in the Education of Youth.— -The Pope no Nepotist. 



CHAPTER IV. 

Alarm of Austria at the Acts of the Pope. — Popular Demonstrations 
artfully promoted. — Proclamation against them — Occupation of Fer- 
rara by the Austrians. — Military Enthusiasm of the People. — Inau- 
guration of the Council of State.— Its Creation an Evidence of the 

3 



ROME AND ITS RULER. 



Pope's desire for Reform. — The Pope explains his intentions.- -Ad- 
dress from the Council — Foreign Sympathy. — The Pope's Generosity 
to Ireland. — His Appeal in her behalf. — State of Europe. 

CHAPTER V. 

The Year of Revolutions. — Great excitement in Rome. — Further Re- 
forms demanded. — Opening of the Roman Parliament. — The War of 
Independence. — Its disastrous Result — Count Rossi Prime Minister. 
— His Assassination resolved upon. 

CHAPTER VL 

Assassination of Count Rossi — Dispatch of the French Ambassador - 
Inhuman Rejoicings. — Assault on the Pope's Palace. — The Pope's 
personal liberty at an end. — No Excuse for this Violence. 

CHAPTER VII. 

The personal liberty of the Pope at an end. — He resolves to abandon 
Rome. — His Flight from the Quirinal. — He reaches Gaeta. — His Re- 
ception by the King and Queen of Naples. 

CHAPTER VHL 

The Flight of the Pope supposed to be the Downfall of the Papacy.— 
Former Popes driven from Rome. — Pius VL and Pius VH. — General 
Cavaignac's Letter. — Testimony of the " Times." — Addresses pour in 
on the Pope. — Offers of Hospitality. 

CHAPTER IX. 

Confusion in Rome at the Flight of the Pope. — His Protest from Gaeta. 
The Constituent Assembly convoked. — Arrival of Mazzini. — State of 
Rome. — Pius appeals to the Catholic Powers. — His Appeal responded 
to. 

CHAPTER X. 

Profane Rites in St Peter's. — Atrocities of the Republic. — Delusion of 
the Republicans, — Lord Palmerston's Advice. — Appeals to Franco 
and England. — Armed Intervention indispensable. 

4 



CONTENTS. 



CHAPTER XL 

The French occupy Civita Vecchia, and march on Rome. — First As- 
sault unsuccessful. — Bravery of the Besieged. — Rome surrenders. — 
The Pope's Grateful Letter. 

CHAPTER XII. 

The Pope's Edict published in Rome. — Another Amnesty. — Rome re- 
assumes its old Appearance. — General Reaction. — The Pope's Re- 
turn announced. — His Journey. — He re-enters his Capital — Enthu- 
siasm of the People. 

CHAPTER XIIL 

Disastrous Effects of the Revolution. — The Pope's Efforts to remedy 
them. — His daily Life. — His Audiences.— Petitions. — The Pope's 
Charity. — His Munificence. 

CHAPTER XIV. 

Instances of the Pope's Charity. — More Instances. — Curious Applica- 
tions. — Protestant Opinions of his Character. — He gives Audience to 
a Negro Slave. — His Affability to Students. — The Holy Father a 
Pedestrian. — Pio Nono and Father Mathew.- — Public Bakeries and 
Model Lodging Houses established by the Pope. 

CHAPTER XT. 

Personal Courage of His Holiness. — His Presence of Mind in the Hour 
of Danger. — His Visits to the Cholera Hospitals. — Not afraid of hii 
Subjects. — Evidence of his Fearlessness. 

CHAPTER XVL 

The Roman Hospitals. — La Consolazione. — San Giovanni di Calabita.— 
San Galicano. — San Giacomo. — Santissima Salvatore. — Santissima 
Trinita di Pellegrini 

CHAPTER XVII. 

Great Hospital of Santo Spirito. — Its Extent and Importance. — Its 
Foundling Hospital. — Foundlings not necessarily illegitimate. — 

5 



ROME AND ITS RULER. 

Reasons why legitimate Children are sent in. — Average Mortality. 
— State of the Hospital — Treatment and Training of the Foundlings. 
— Hospital of San Roeco. — Advantages of these Institutions, espe- 
cially in preventing Infanticide. — Asylum for Lunatics. 

CHAPTER XVIH. 

The Roman Prisons — In a State of Transition — Beneficial Change in 
their Management — Religious versics Lay Officials. — The Termini. — 
The Prison for "Women. — The Solitary Cell. — Influence of the Nuns. 
— Reformatory of Santa Maria della Misericordia. — Reformatory 
della Yigna Pia. 

CHAPTER XIX. 

Prisons of San Michele. — The Cellular and Silent Systems long prac- 
tised in Rome. — The Political Prison very unlike an Italian Dun 
geon. 

CHAPTER XX 

Asylum and Prison of the Good Shepherd. — Singular Influence of the 
Nuns over the Prisoners. — Model Prison of Fossombrone. — The Pope 
a Prison Reformer. — His Advice to Bishop Wilson, 

CHAPTER XXL 

Houses of Refuge. — Charitable Associations for the Defence of the 
Poor and the Imprisoned. — Society of S. Giovanni Decollato. — Socie- 
ty della Morte. 

CHAPTER [XXn. 

Education in Rome. — The Old Calumny against the Catholic Church 
refuted by the Educational Institutions of Rome. — Its Schools more 
numerous than its Fountains. — Elementary Education. — Gratuitous 
Education originated by Ecclesiastics. — Religious Orders devoted to 
the Gratuitous Education of the Poor. — The Brothers of the Chris- 
tian Schools. — Their admirable System of Education. 

CHAPTER XXIII. 

The Roman Night Schools. — The Deaf and Dumb. — Asylum of Tata 
Giovanni. — San Michele, a School of Industry and Art. 

6 



CONTENTS. 



CHAPTER XXIV. 

Female Education, — Ample Provision for it. — Colleges and Seminaries. 
— English and Irish Colleges. — The Propaganda. — The Roman College. 
— Educational Statistics of Rome. — Its high Educational Standard. 



CHAPTER XXY. 

Universities in the Papal States. — Their Courses and Museums. — Valu- 
able Libraries. — Admission gratuitous. — Elementary Instruction. — 
Communal Schools. — Number of Students in the Universities. — The 
Church not afraid of the Diffusion of Education. — Mr. Macaulay 
quoted. 

CHAPTER XXVL 

Relief of the Poor. — Poverty not treated as a Crime. — Vagrancy and 
Imposture sternly dealt with by the Popes. — Efforts to suppress idle 
Mendicancy. — Modes of Relief. — Commission of Subsidies. — Charit- 
able Institutions. — Industrial Relief 



CHAPTER XXVII 

Dowries. — Monte di Pieta.— The Roman Savings Bank. — Its Origin, its 
Operations, and its Success. — Its Deposits a Proof of increasing 
Prosperity. 

CHAPTER XXVIII. 

Religious Character of the Roman People. — Attendance in the Churches. 
— Roman Churches not merely Local. — Attendance at the Forty 
Hours' Adoration. — Religious Retreat for the Poor. — Festivals of the 
Church. — The Pope at San Carlo. — The Monastery of the Passionista. 
—Church of St Clement.— Church of St. Isidore. 



CHAPTER XXIX. 

St. Peter's. — Description of it by Gibbon and Byron. — My own Impres- 
sions. — Those of Eustace, of Forsyth, Hilliard, and Madame de StaSL 
The Pope at the Tomb of the Apostles. — Ascent of the Dome. — A 
Glance into the Church. — Glorious View from the Top. 



HOME AND ITS RULER. 



CHAPTER XXX 

The Fine Arts. — "Why they are specially fostered in Rome. — The Church 
their uniform Friend. — Pius IX. a Liberal Patron. — Discoveries of 
Ancient Painting. — Valuable Restorations of Works of Modern Art. 
— Churches restored. — Church of St. Agnes, and Church of St. PauL 

CHAPTER XXXL 

Pius IX a Preserver of the Pagan Antiquities of Rome, — The Coliseum 
and the Popes. — Great Repairs effected by Pius VII. and Pius IX 
— Devotions of Friday and Sunday. — Visit to the Coliseum by Moon- 
light. — Preservation of Pagan Antiquities. — Sums expended on Arts 
and Antiquities. 

CHAPTER XXXII. 

The Catacombs. — Institution of the Commission of Sacred Archaeology 
by the Pope. — The Catacombs proved to be the Burying-places of 
the early Christians. — Cardinal Wiseman's "Fabiola? 

CHAPTER XXXnL 

The Papal Government not opposed to Material Progress. — Railways. — 
Reasons why they have not hitherto existed. — Four principal Lines 
in progress or projected. — Gas. — The Roman Works. — Gas first 
started in Rome. — Electric Telegraph, its Use and Success. — Great 
Public Works inexpensively conducted. — Utility combined with 
Charity. 

CHAPTER XXXIV. 

The Pope a Commercial Reformer. — Steady Progress towards Free 
Trade. — We should not judge a small and feeble State by the Stand- 
ard of a great and powerful Empire. — Singular Minuteness and 
Accuracy of Roman Statistics. — Material Progress stimulated by 
Rewards. — Proportion of Priests to Laymen. — The former preferred 
to the latter. — The Smallness of the Salaries of Public Officials. 

CONCLUDING CHAPTER. 

Bummary of the foregoing Chapters. — The Pope ever merciful. — Not a 
single Execution for a purely Political Offence. — England ought not 

8 



CONTENTS. 



to encourage Anarchists. — Recent Attempts of the Mazzini Party. — 
England imitates Russia -when she interferes with the Independence 
of 6mall States. — The Pope's recent Tour through his Dominions. — 
Its Character and Objects misrepresented. — Its real Purpose. — Lib- 
erality, Charity, and Clemency of the Holy Father. — The Temporal 
Sovereignty of the Popes. — Its Importance to the Dignity of the 
Papacy and Independence of the Church. 



APPENDIX 
State of Education in Great Britain. 
How Lunatics are treated in Scotland. 
British Administration in India. 

Report from the Count De Rayneval, the French Envoy at Rome, to 
the French Minister for Foreign Affairs. 

The Christian Schools. 

Measurement of the Base Line for a Trigonometrical Survey, by Father 
Secchi. 

Poverty in London treated worse than Crime, 
English Prisons not yet perfect Models. 
Criminal Statistics of the Papal States. 
The Catacombs. 

Extract of a Letter from Naples. 

9 



Sadlier^s <£• Co.'s New Publications. 



A NEW EDITION OF THE COMPLETE 
WORKS OP GERALD GRIFFIN, 

Illustrated with splendid Steel Engravings, and printed on 
the finest paper. Comprising the following Tales. 

1. THE COLLEGIANS. A Tale of Garryowen. 

2. CARD DRAWING. A Tale of Clare. 
THE HALF SIR. " Munster. 
SUIL DHUV. " Tipperary. 

3. THE RIVALS A Tale of Wicklow; and TRACY'S AMBITION. 

4. HOLLAND TIDE, THE AYLMERS OF BALLYAYLMEB, 

THE HAND AND WORD, and BARBER OF BANTRY. 

5. TALES OF THE JURY ROOM. Comprising: SIGISMUND 

THE STORY-TELLER AT FAULT, THE KNIGHT WITH- 
OUT REPROACH, Ac, Ac. 

6. THE DUKE OF MONMOUTH. A Tale of the English Insur- 

rection. 

7. CHRISTIAN PHYSIOLOGIST, and NIGHT AT SEA. 

8. THE POETICAL WORKS AND TRAGEDY OF GYSSIPUS. 

9. INVASION. An Historical Tale of the Eighth Century. 
10. LIFE OF GERALD GRIFFIN. By his Brother. 

The Works are bound in the following styles of binding : 



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" " full gilt, 15 00 

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Those admirable Works of fiction should be found in the library of 
every man of taste. Unlike most works of fiction, there is nothing 
in them contrary to Faith or Morals. 

u Whoever wishes to read one of the most passionate and pathetic 
novels in English literature will take with him, during the summer 
vacation, The Collegians, by Gerald GrifFm." — Pvtmaris Magazine* 

The Complete Works of Gerald Griffin. — We welcome this new 
and complete edition of the works of Gerald Griffin, now in the 
course of publication by the Messrs. Sadlier & Co. We read The 
CollegvanSy when it was first published, with a pleasure we have 
never forgotton, and which we have found increased at every repeated 
perusal. Ireland has produced many geniuses, but rarely one, upon 
the whole, superior to Gerald Griffin. When we have his life, and 
the publication of the edition is completed we shall endeavour to 
render our tribute of gratitude to the memory of the gifted author 
— Brownsorfs Review, 



I 



♦ 



